Messiah the prince or, The meditorial dominion of Jesus Christ

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6

MESSIAH THE PRINCE;

OR,

At he ^Ylcbiatorhtl Dominion of
JESUS CHRIST.

BY

WILLIAM SYMINGTON, D.D.,

I ATE PROFESSOR OF THEOLOGY IN THE REFORMED PRESBYTERIAN CHURCH.

WITH

A MEMOIR OF THE AUTHOR
By HIS SONS.

JOkonbon :

T. NELSON AND SONS, PATERNOSTER ROW.

EDINBURGH ; AND NEW YORK.

1881.

0

5H
m

- i

EDITOE'S PEEFACE.

DK. SYMINGTON'S reputation as an author rests chiefly
on his treatises on the Atonement and Intercession, and
on the Mediatorial Dominion, of Jesus Christ. The
former was published at the beginning of 1834, the
latter at the beginning of 1839. Both books were
popular in their day, and still hold a good place in
theological literature.

The Atonement met a felt want, in this country, and
four editions of it were issued in the United States,
where it was used for a text-book for students. But
during these forty-five years several valuable books
have been produced on the same subject and constructed
on the same main lines of Scriptural Calvinism. The
works of Dr. Candlish, Dr. Crawford, Dr. Hodge, Mr.
Dale and others, treat of the Atonement with reference
to phases of thought which had not become prominent
when Dr. Symington wrote.

A similar remark cannot be made regarding his other
treatise. Much has been written — more spoken — on
practical questions relating to the reign of the Mediator ;
but what the author said in his preface in 1839 remains
true in 1879. No book dealing with the subject system
atically and comprehensively, as a matter of theology

vi EDITOR'S PREFACE.

rather than of polemics, has appeared. It is on this
account that Messiah the Prince has been selected to
be issued afresh as a memorial of one whose name will
long be fragrant.

And also because the matter is one of high importance,
the interest of which increases with time and the de
velopments of Providence. Several who to-day occupy
foremost places in the Church of Christ have recently
expressed to the Editor their obligations to this book
at the time when their opinions were forming. Its
publication during the Ten Years' Conflict was recognised
as highly opportune ; and it may a second time be of
service in guiding some to apprehend the teaching of
Scripture concerning the relation in which the reigning
Saviour stands to the Church and the State and the
World.

Dr. Symington went over the same ground which is
gone over here in his lectures as Professor of Theology.
These lectures have been carefully used in preparing
this edition, so that it has the advantage of a revision
by the author himself twenty years after the first pub
lication. It must be understood that any changes which
may be observed have been made in this way. In one
or two places these are considerable, but they affect the
order of thought rather than the thought itself.

A. M. S.

BlRKENHEAD, 1879.

CONTENTS.

PAGE

MEMOIR xvii

CHAPTER I.

NECESSITY OF THE MEDIATORIAL DOMINION.

INTRODUCTORY REMARKS . . . . ,1

Connexion of Christ's offices . . . . • 3

Importance of the mediatorial dominion . . 3

Terms explained ... .6

Mediatorial dominion necessary . . . . ,6

To fulfil the divine purposes . .7

To complete the character of the Saviour . . 9

To reward his obedience to the death . . .,10

To bear down his enemies . . .12

To meet the wants of his people . . .14

CHAPTER II.

REALITY OF THE MEDIATORIAL DOMINION.

Prefigurations . . . 17

Prophecies . . . . . ,19

Titles . 21

Personal claims ...... . 21

Acknowledgment of others . . . . .22

Regal appendages . .* . .23

CHAPTER III.

QUALIFICATIONS FOR THE MEDIATORIAL DOMINION.

Personal dignity

Near relationship .... .30

viii CONTENTS.

PACK

Knowledge and wisdom

Power ... .33

Moral worth

Compassion and bounty

Authority

CHAPTER IV.

APPOINTMENT OF CHRIST TO MEDIATORIAL DOMINION.

Formally appointed from eternity

Solemnly set apart in the fulness of time

Actually invested at resurrection

Attested by many witnesses . .45

Difficulties removed

Gives validity to mediatorial acts in all ages 47

Confers a right to subjection

Secures the overthrow of enemies . - 49

CHAPTER V.

SPIRITUALITY OF THE MEDIATORIAL DOMINION.

Not that it has no sort of connexion with what is secular . 51

Spiritual in its Origin . . . . . .51

Ends . 53

Administration . . . . .54

Principles . .56

Concomitants . . . .57

Neglect of Spirituality the error of Jews . . .64

Millennarians . .65

Papists . 66

Test for trying Protestant churches . . 67

Means of testing personal character . . . .69

CHAPTER VI.

UNIVERSALITY OF THE MEDIATORIAL DOMINION.

Importance of this view . . . . .71

Scripture proof . . . . . . • .73

Embraces Inanimate creation . . .77

Inferior animals . . . .79

Holy angels . .82

Fallen angels ... .89

CONTENTS. ix

PAGK

Embraces The family of man . . . . .95

Human associations . . . .. .97

Providential dispensations . . . .98

Objections answered . . . . . .100

That tends to exclude the Father and Spirit . 100

That confounds essential and mediatorial rule . 101

That lays foundation for divine honours . .102

That supposes the wicked to be interested in Christ. 103

That it is at variance with fact . . .106

Glorifying to Christ . . . . . .106

Comforting to Saints . . . . . .107

Appalling to Sinners . . . . . .108

CHAPTEK VII.

THE MEDIATORIAL DOMINION OVER THE CHURCH.

Term church explained . . . . . .110

Visible church defined . . . . . .111

SECT. I. Christ gives the visible church existence . .115

In every period . . . . .115

Marks of the true church . . .117

SECT. II. Organises, incorporates, and purchases it . .120

Organises . . . . . .120

Incorporates by covenant . . .121

Purchases with blood . . . .123

SECT. III. Confers on it interesting properties . . .126

Spirituality . . .126

Independence . . . .127

Subjection to Christ . . . .128

Unity . . . . . .129

Universality . . . . .136

Perpetuity . . . . .137

SECT. IV. Accomplishes important ends by it . .139

The glory of God . . .139

The display of truth . .140

The celebration of worship . . .142

The salvation of souls . . . .144

SECT. V. Institutes its ordinances . . . .146

Laws ...... 147

Worship . .149

Government . . . . .150

Discipline . . . . .151

SECT. VI. Prescribes the qualifications of members . .153

Intelligent orthodoxy . . . .153

Submission to ordinances 155

CONTENTS.

Apparent experience . , . 155

Consistent conduct . . . .156

These must be united . . . .157

Actual saintship not the term of admission . .158

SECT. VII. Appoints, qualifies, and invests office-bearers . 164

Office-bearers necessary . . . .164

Presbyters permanent office-bearers . .166

These appointed by ordination . . .169

Ordination what . . . .170

* To whom it belongs . . .171

What it confers . . . .175

The powers of office-bearers . . .176

Their qualifications . . . .177

SECT. VIII. Eenders administration effectual . . .179

Subdues . . . . . 180

Comforts . . . . .181

Rules in heart . . . . .181

Protects . . . • . . . 182

Consummates grace ^ . .183

SECT. IX. Diffuses and perpetuates . . .184

Universal diffusion . . . .184

Perpetual duration . . .187

Concluding reflections . . . . . .188

CHAPTER VIII.

THE MEDIATORIAL DOMINION OVER THE NATIONS.

SECT I. Proof of the fact . . .192

Scripture injunctions . . .194

Ps. il 10 . . . . . 194

Predictions . . . -. 197

Ps. xlvii. 2-9 . . .198

Ps. Ixxii. 10, 11, 17 . 198

Isa. xlix. 22, 23 . .'199

Isa. Ix. 10, 12, 16 .. . 201

Ezek. xlv. 17 . . . . • 202

Dan. vii. 13, 14 . . .203

Rev. xi. 15 . . . .203

Rev. xxi. 24, 26 .. ; 204

Designations ..... 205

Governor among the nations . .206

Higher than kings of the earth . . 206
King of nations .... 207

Prince of the kings of the earth . . 207
King of kings .... 208

Objections considered . . .210

CONTENTS. xi

SECT. II. Administration over the nations . . .213

Gives them existence . . . .213

Watches over them . . . .216

Demands obedience . . . .217

Overrules rebellion . . . .219

Executes judgments . . . .221

Opens a way for the gospel . . .224

Protects church from injury . . .227

Will effect an entire change . . .228

SECT. III. Duties of nations to Christ . . . .230

To respect his glory . . . .231

To take his law as their rule . . .234
To have respect to the qualifications of their

rulers ..... 241
To have regard to him in their subjection to rulers 249

To swear allegiance to him . . .256

CHAPTEK IX.

THE MEDIATORIAL DOMINION OVER THE NATIONS, CONTINUED.

The duty of nations to have respect to religion . .262

Importance of the subject . . .262

The question stated . . . .263

The duty in question maintained . .265

From Christ's dominion over the nations . 265

From New Testament language . .267

From approved examples . . .269

From the mutual connexion of church and

state . . . .269

What religion can do for a nation . 279

Benefit its institutions . .279

Promote its Liberty . 280

Wealth . . 280

Peace . . 281

Morality . . 282

Security . . 282

What a nation can do for religion . 285

Protect it . . 286

Profess it . . .286

Give sanction to the Sabbath . 289

Kestrain irreligion . .291

Give pecuniary support . .292

No confounding of things that differ . 293

From the injurious effects of separating them 296

From the impossibility of an entire separation 297

The state of the primitive church no valid obj ection 311

xii CONTENTS.

PAGE

Inattention to this subject deplored . . . . 313

The support of false religion censured . .. .316

Appeal to several classes of persons . 317

CHAPTER X.

PERPETUITY OF THE MEDIATORIAL DOMINION.

Mediatorial reign in glory explained . .318

Diversity of sentiment on the subject . . 322

Explanation of 1 Cor. xv. 24-28 323

Perpetuity proved . 333

From Scripture 333

From the reward of Christ . . . 336

From the impossibility of its terminating . 338

From the necessities of the redeemed . 341

CONCLUSION . . 349

MEMOIE OF THE AUTHOR.

A CLAUSE in the will of Professor Symington directs
that " the whole of my manuscripts shall be committed
to the custody of my son William, to be disposed of as
may be thought proper, with this express reservation,
that no part of my manuscripts shall be printed except
ing such as may be left by me in a fit state for the press,
and with explicit instructions that they shall be disposed
of in this way." No manuscripts were so left ; but his
son at once began to prepare a Memoir, and intended
to have accompanied it with a re-issue of his principal
works. The labour of love was interrupted by repeated
and serious illnesses ; and seasons of health were fully
occupied in the exhausting toils of a city pastor.

Dr. William Symington, junior, died on the 9th of
February 1879, having carried on the Memoir to the
year 1823, on a plan which would have resulted in
a large book. His being the oldest son, and therefore
more our father's companion than any of us ; his sharing
with him the pastoral charge for three years ; his fine
taste and literary faculty, make it matter of very deep
regret that he was not able to execute his plan. He
clung to the hope of doing so to the very last.

The lapse of so many years, the very scanty leisure
of a minister in a large town, and a sad heart, must be

( xvi )

held to excuse a youngest child for having contracted
the record of our father's life into the limits of a sketch.
No father could ever have commanded more of the vene
ration and affection of his children ; but this circum
stance, creating a distressing sense of inadequacy, has
made my task such that escape from it would have been
eagerly welcomed, if any escape, consistent with filial
duty, had appeared. That, of course, could not be.

Those who did not know William Symington will
learn, in part, how excellent and good a man he was ;
and his character may be recommended to the study of
those particularly who are entering on the ministry of
the gospel. " Onward and Upward " was a motto chosen
by himself long ago, and was true of his whole life.

Those who did know him will painfully feel how far
this attempt to delineate Dr. Symington's admirable
character has failed ; but to such I may appeal, in
the words of Tacitus about his life of Agricola, " aut
laudatus erit aut excusatus." This sketcli can scarcely
be praised, but let it be excused.

ALEX. MACLEOD SYMINGTON.

BlRKENHEAD, July 1879.

MEMOIR OF THE AUTHOR

CHAPTER I.

BIRTH AND TRAINING. 1795-1818.

1-23.

WILLIAM SYMINGTON was born at Paisley on the 2d of
June 1795. We are not able to gratify curiosity by
tracing his genealogy far back into the past, or to supply
notices of the remoter ancestors from whom he was
sprung. The family of Symington seems to have had
its origin in the upper ward of Lanarkshire, to one of
the parishes of which, near the base of Tinto, it has
given its name, as also to another parish in the district
of Kyle in Ayrshire ; and as early as the times of the
haughty lords of Douglas, whose <c coronet so often
counterpoised the crown," it produced men of consider
able note and influence. It is more to our purpose,
however, to observe that this region of Scotland, where
the name is still a common one, was the stronghold of
that stricter section of the Presbyterian Church, who
suffered so much during the twenty-eight years of
faithful contending and fierce persecution preceding the
Eevolution, and who at that time — while deeply grate
ful for the deliverance brought to the land by the acces-

xviii THE SOCIETY PEOPLE.

sion of William and Mary to the throne, and foremost
to evince their loyalty by the raising of the famous
"Cameronian Eegiment "-—still held out from the main
body, contending for the preservation in all their in
tegrity of the attainments of the second Eeformation. To
those representatives, as they held themselves, of the
old free kirk of Scotland — known by the name of " the
Society People" until the accession to their ranks in
the year 1706 of the Eev. John M'Millan, and the
constitution in 1743 of the " Reformed Presbytery" —
belonged the more immediate progenitors of the subject
of this memoir. His grandfather occupied the farm of
Shields, in the parish of Douglas ; and several of the
neighbouring farms, Poniel, Place, Monkshead, Crow-
hill, &c., were tenanted by his grand-uncles. From the
last-named place, when on a visit to his friends there, we
find him dating a boyish letter to his father : "From
the seat of the Symingtons for five hundred years."
His grandfather's house was frequently the abode of
the earlier ministers of the denomination, when preach
ing and dispensing ordinances in that locality, and here
a large family was carefully and piously reared, among
whom was William Symington, his father, who was
accustomed to tell with much humour how grievously
one of these old ministers (the elder Fairley, we believe)
had put him to the blush, when a little boy, before the
whole family, by the question, " What made you so loud
at your prayers this morning, William ? "—which in
stantly called forth the self-condemning vindication, " It
couldna' be me, I prayed nane."

When but a young man, this William left the parental

HIS PARENTS. xix

home, and settled in the town of Paisley, where, in the
first instance, he laboured at the loom (a very different
occupation then from what it has now become), and after
wards, when regard for his health led him to abandon
sedentary work, entered into business as a woollen and
linen merchant. His previous habits of industry, his
frugality and enterprise, enabled him, with the blessing
of God, to earn for himself and his household, in
this business, an honourable competency. Some yet
surviving can remember with pleasure his shop at the
cross at Paisley, and its genial occupant. His natural
talents, which were of no mean order, were made the
more marked and memorable in their development by
his shrewd wit, and a strong vein of humour and keen
relish for innocent jocularity, while all about him was
pervaded by that genuine, consistent, Christian character,
in virtue of which he left to children and children's
children the best of all inheritances. Not long after
his settlement in Paisley he was united in marriage to
Marion Brown, a help-meet of strong natural good sense
and sterling Christian worth, and the member of a family
distinguished for godliness. These pious parents were
blessed with a numerous offspring, whom they brought
up, as they had themselves been trained, in intelligent
attachment to the principles of the Scottish Covenanted
Eeformation, and in the love and practice of holiness.
Three of their sons were early dedicated to the ministry
of the Church, — Andrew, the eldest, to whose life and
labours we shall have occasion frequently to refer,—
James, the youngest, who after affording high promise of
future usefulness, and having been just licensed to preach

xx BOYHOOD.

the gospel, was cut down in the flower of life in April
1830, — and WILLIAM, ten years the junior of Andrew,
whose earthly career we would now attempt to sketch.
Of his childhood and early youth we have not much
information over which to linger. When about six
years of age he was sent to an elementary school, where
he remained till he had acquired some knowledge of
English reading, grammar, writing, and accounts. Four
years afterwards he entered the Paisley Grammar School,
in which he continued a pupil for upwards of four years,
and where he appears to have devoted himself with
assiduity to the proper business of the classes through
which he passed, and was always distinguished by more
than a respectable station among his schoolfellows.
There is no reason to think that his early youth afforded
any remarkable promise of future distinction. There
was no extraordinary precocity of talent, nor marked
devotedness to the service of Christ, perceptible at this
time. He was not exempt, probably, from those faults
and follies which commonly bring a healthy schoolboy,
with exuberance of natural spirit, into " scrapes." There
may have been only too good reason for the trenchant
rebuke of a servant in the family who, indignant at some
juvenile misdemeanour which seemed in her eyes flag
rantly inconsistent with the sacred calling to which even

o

then he was supposed to aspire, exclaimed: "They'll
be scant o' wood for the tabernacle, if they take thee to
make a pin o't." It is manifest, however, that the pro
pensity to evil was powerfully held in check by the
wholesome restraints of parental government; by the
example and counsel of his brother Andrew, who was

EAKLY DEW. xxi

early distinguished for gravity of character, and to
•whom he was not only then but ever afterwards accus
tomed to look up ; and, above all and through all, by
the gracious influence of Him to whom he had been dedi
cated from the womb, and to whom his pious mother
was wont in devout humility to trace every promise of
goodness and greatness in her sons. " You may well be
proud of two such sons " (as Andrew and William), once
said an acquaintance to Mrs. Symington, after the
younger had begun to share the fame of the elder as
a preacher ; " they are as great an honour to you as
if they had been two emperors/' "No, no," was the
Christian matron's reply, " give the honour to whom it
is due ; many a mother has ta'en mair pains than I ha'e
done wi' twa ne'er-do-weels."

Among his private papers, one of the earliest date is
a fragment in the form of an autobiography written
when he was a Student of Divinity, and not afterwards
resumed. It is a deeply interesting document, in which
his object is to trace the influences which had contributed
to the formation of his own character, and to assist him
in ascertaining whether or not his mind had been truly
brought under the power of divine grace. We could
not better fulfil this part of our task than by presenting
the reader with extracts from this fragment. In the out
set we find him deploring that, throughout his school
boy days, he was " a stranger to religious principle or
even to serious thought, and plunged into all the frivoli
ties of thoughtless childhood." " The wicked practices
of my associates, in which I too readily joined, shall
always be remembered with pungent grief. Here (the

xxii A RELIGIOUS FIT.

Grammar School) the bad example of all around was
too powerful to be counteracted by the pious instruction
and sober walk of the domestic circle in which I lived.
I sehwed myself a depraved sinner by choosing the
path of wickedness and turning my back on the way
of rectitude." His aversion to public schools in after life,
and preference of home education for his own children,
may perhaps be in some measure accounted for by his
recollection of their injurious moral influence on himself
But the same record from which these words are
taken contains abundant evidence that even thus early
the Spirit of all grace was striving with His child, that
the life-long struggle in which he was to be more than
conqueror had already begun.

" The only subject of a grave kind with which I was at an early
period impressed, and upon which I remember to have ruminated
till quite overwhelmed, was one calculated to arrest the attention
and confound the comprehension of a mind greater than that of a
frivolous child^etemity of misery. A slavish fear of condemnation
was no doubt at the bottom of my early contemplations of this
awfully sublime subject, as I well remember not to have been so
deeply impressed with its opposite— everlasting felicity. But even
the appalling consideration which seemed to arrest my early thoughts
was soon forgotten." " I remember only once during this period
to have experienced something like what may be called a religious
fit. The frivolity and sinful amusements of my class-fellows were
exchanged for prayer and reading the Scriptures and other pious
books. My natural levity was, as it were, for a moment transformed
into the utmost composure and gravity. I selected from the school
boys one the circumstances of whose education and manners induced
me to reveal to him my thoughts. A proposal was made to engage
mutually in the same exercises, and to stir one another up by our
company and youthful epistles, which was readily complied with.
But this confidential treaty being discovered by some of our fellows,
it became the subject of much ridicule and taunt. Our share of

FATHER AND BROTHER. xxiii

fortitude was too scanty to oppose the scorn of those around, and
in a short time our youthful resolutions and ardent hopes were as
though they had not been."

Having completed the usual course of an elementary
education, he was at his own desire sent to Glasgow
College in the autumn of 1810, and entered the Latin
and Greek classes under Professors Kichardsou and Young,
applying himself at once to the business of both classes
with assiduity and spirit. " You will, I hope, mind your
duty," writes his anxious father to the young student
who had just left his roof, " and consider that though
you are from under my daily notice, yet God seeth you
always, and God hateth all sin. Mind that you are in
Glasgow for the improvement of your mind ; see that you
progress in that matter ; above all things, fear God, and
I may say, fear all that do not fear him, though in a
different way. Fear God, to love and draw near him ;
fear the latter, to avoid them as much as possible.
Farewell. Dear William, yours in all duty."

" Be industrious in your room," counsels his brother
Andrew ; " prudent, reserved, and humble before others ;
and, above all, remember God. You have greater objects
before you than the temporary fuss of academic con
tention, and higher rewards than the often partial and
perishing laurels of the first of May. Depend upon it,
diligence, the fear of God, prudence, and even only
moderate talents, will bring a young man forward.
And I can assure you that the grasp of your mind will
afterwards so enlarge that you will wonder at yourself."

Such wise and wholesome charges were not thrown
away upon the young student. " I was now," he

xxiv BEGINS TO STUDY.

himself writes in the autobiography, " a thoughtless
youth of fifteen in the heart of a great and licentious
city, and exposed to the immediate influence of a class
of society not the most favourable for cherishing the
seeds of pious instruction, — not a parent's eye to watch
over my youthful steps, or to awe into the external
observance of moral and religious duty. But blessed
be God that, through the influence of a natural con
science which a regular system of instruction had
formed to the abhorrence of gross and open vice, and
the providential care of the Almighty, I was deterred
from yielding to the thousand fascinating temptations
with which I was every day surrounded."

Greek, Logic, Moral Philosophy, Mathematics, and
Natural Philosophy, formed the subjects of his study,
according to the usual curriculum, during the three
succeeding sessions of his attendance at college. In all
the classes he applied himself with exemplary diligence,
and in several distinguished himself. Logic and Moral
Philosophy had special attractions for him. To the
study of the latter his application was so ardent and
intense as to threaten injury to his health, and to call
forth the kindly expostulations of his brother Andrew.

But his mind was now beginning to put forth its
powers, and he was determined to excel. " It was
during this session," he says, " that / began to study.
And though the grave metaphysical questions of moral
science were too much for my untutored mind, never
theless a relish for philosophical inquiry was begotten
which, with the ardent pursuit and final success which
attended my studies, combined to render my third year

OLD COMMUNION-TIMES. xxv

at college neither unpleasant nor unprofitable." In
both the Moral Philosophy and Mathematical classes
he carried off prizes at the close of the session. Having
thus completed his four years' course at the university,
he now began to turn his thoroughly awakened mind
with all earnestness to the study of Theology. But
we must not leave this period of college life without
marking his religious progress, and the way in which he
was led to make a public profession of his faith.

His early religious impressions appear to have been
all more or less intimately connected with the services,
continued over several days, which usually accompany
the dispensation of our Lord's Supper in Scotland. At
that time " the Sacrament," enjoyed generally but once
in the year, if not seldomer, was more of a great and
solemn occasion than it is now. It was looked forward
to with deep interest for many weeks before, and careful
preparation was made for the due observance of the
holy rite. It was then customary for members of the '
Eeformed Presbyterian Church to travel to great
distances from their homes, that they might enjoy
opportunities of communion with their Saviour and
with one another; and it was not unusual for pious
parents, yearning for the salvation of their children, to
take with them on these occasions such members of
their families as were fit for the journey, that they
might profit by what they saw and heard. There can
be no doubt that the novelty of the scene, the voice
and venerable appearance of the stranger-ministers, the
varied addresses and appeals from the tent, the solemn
distribution of the tokens, the crowds of reverent wor-

xxvi EARLY IMPRESSIONS.

shippers assembled cm the mount of ordinances, the
filling and emptying of the successive tables spread on
the green field under the open sky, the more private
exercises of godly fathers on the evenings of the
preaching days, and the deep-toned religious conversa
tion with which they beguiled the way as they travelled
in groups to and from the appointed place, all tended
to produce hallowed and lasting impressions on the
susceptible minds of youth. These were not only times
of precious reviving and strengthening to maturer
saints, but times when many of " the seed of the blessed
of the Lord " were led to take hold of God's covenant
with their fathers. In company with his father, who
was a Euling Elder in the Church, and well known and
beloved throughout the community, or in the society of
other esteemed Christian friends whose acquaintance he
had formed during his residence in Glasgow, young
William Symington often travelled in the summer
season to communions at Wishaw, Douglas, Lauriestou,
near Falkirk, and even as far as to Lorn in the Western
Highlands. It is deeply interesting to mark the effect
produced on him by such excursions.

In the summer after his return from his first session
at college (1811) he was laid low by a severe attack of
scarlet fever, from which after long debility he gradually
recovered. While in the state of weakness in which
this illness left him, he had some thoughts about
religion, but these he considered could not properly be
called serious thoughts. They had no practical effect.
He still remained a stranger to the true knowledge of
Christ. Soon after his recovery, however, he went to

EAELY IMPRESSIONS. xxvii

"Wishawtown, where the Lord's Supper was to be
dispensed by the Eev. Mr. Mason. On seeing some
youthful acquaintances to whom he was attached
approach the table of the Lord, he "felt as though
he could have joined the honourable company, and was
disposed to interrogate himself why he was not a
member of the Church, and on returning home he was
prompted to question his mother on the nature of the
ordinance and the pre-requisites of those to whom it
was dispensed." The good thoughts and purposes thus
suggested were to be ripened into decision by attendance
on another sacramental occasion in the following year,
as appears by the following extract from the auto
biography, which may be commended to the special
attention of the young reader, and of elders of the
Church.

"In the month of August (1812) I went to Laurieston, in the
vicinity of Falkirk, with a Christian friend (Mr. D. Campbell, a
worthy elder in the Glasgow congregation, and long after a member
of his session) who waited upon the celebration of Christ's death.
His conversation was suitable and his example instructive. From
this time I think may date the commencement of my serious impres
sions about divine things. The circumstances were favourable
for thought. I was hearing sermons every day; and when I
returned to my chamber there was no companion but my good
friend, whose mind was too much occupied about the solemn work
in which he was engaged to entertain me with trifles ; and in his
absence, my Bible. ... I meditated. I conversed. My mind
was in some degree impressed, and circumstances which we are
accustomed to call accidental served to heighten the impression.
On Saturday evening, as I approached one of the ministers (Mr.
Mason) with whom I was acquainted, he, supposing my object to
be the reception of a token, instantly pulled one from his pocket
and presented it. I shrank back involuntarily, in such a way as
discovered to him his mistake. The circumstance, however, was

xxviii DECISION FOR CHRIST.

not without its use. It affected my mind, and created a variety of
feelings, and wishes, and resolutions which may better be supposed
than delineated. I retired in the evening to an adjoining forest
for the purpose of secret devotion. The impression was still lively.
My meditations and reflections were overpowering. I fell upon
my knees and poured forth to God a fervent prayer that he would
open my eyes to see the spiritual import of the sacred ordinance I
was soon to witness, give me a personal interest in the glories which
it represents, and prepare me in due time for sitting down at his
table. After returning to my lodging I talked of it to my friend,
who expressed a hope that I would see it my duty soon to join
myself to the church by an open and voluntary profession, to which
I made some indistinct, evasive reply. Upon my return home,
these feelings in some measure passed away, with the immediate
cause by which they were excited. But they were keenly revived
when, not long after, an elder of the church with which my parents
are connected waited upon me and talked of the propriety of mak
ing a public accession to the church. I mentioned several things
which had weight with me as motives to postpone so serious a step
in life. In the course of several conferences which followed, these
were overcome, and after carefully examining the history and
testimony of the Reformed Presbyterian Church, and seriously con
sidering the nature of the sacred ordinance to which actual church-
membership gave me access, I gave myself away to the Lord in a
solemn personal covenant, and thus became a public member of
the visible church by openly participating of the Lord's Supper.
This step of my life shall never be forgotten, and as I have hitherto
had occasion to reflect upon it with feelings of satisfaction and
delight, I earnestly hope they may continue through eternity. My
feelings and enjoyments at this period cannot be described, and
often since, when contemplating my lethargy and indifference and
sinful departure from God, have I recurred to this joyful season
with the exclamation of Job in my heart, Oh that I were as in
months past, as in the days when God preserved me, when his
candle shined upon my head, and when by his light I walked
through darkness ! I could dwell with rapturous delight on this
part of my history did not the recollection of sinful back-slidings
mingle bitter ingredients into the cup of reflection."

After completing his fourth session at college, instead

TUTORSHIP. xxix

of returning home as usual during the summer months,
he remained in Glasgow, with the view of acquiring
some knowledge of the Hebrew and French languages.
About this time he became tutor to a young boy, grand
son of Mrs. Eobert Tennent, a venerable Christian lady,
in whose family he continued to reside, excepting the
five weeks of his attendance on the Hall at Stirling,
for a year, either at Glasgow or their summer quarters
at Largs. An intimacy was thus formed with Christian
friends moving in a higher circle of society, which was
productive of much pleasure and advantage, and which
was interrupted only by death. While letters from
different members of that family testify their high
respect for the young tutor, he was ever accustomed
to look back with pleasure to the happy days spent in
their society, and to speak with gratitude of the kind
attentions he had received and the benefits he had de
rived from " the Tennents."

During the earlier part of the present century the
Theological Hall of the Eeformed Presbyterian Church
was presided over by the Rev. John M'Millan of Stir
ling, a man of grave and venerable character and an
able and accomplished divine. His method of instruc
tion, though sufficiently simple, — consisting mainly of
extemporaneous lectures on the doctrines of systematic
theology in the order in which these are presented in the
Confession of Faith, — was not behind the age. Such was
the mode of tuition commonly followed at that time,
not only in the humble seminaries of the then despised
dissenting communities, but even in the theological
faculties of the national universities. But whatever

xxx ENTERS THE HALL.

defects may be chargeable on the system of teaching
then in vogue, and whatever improvements may have
been effected in later times, there is evidence sufficient
to show that the prelections of the Professor and the
preparation of the prescribed exercises had a stimulating
effect on the minds of the students ; and from the
humble class-room, the little session-house adjoining the
Craigs' Church, — less at that time even than it is now,—
there came forth not a few able and successful ministers
of the New Testament.

In September of the year 1814 our student accord
ingly repaired to Stirling. The picturesque situation
and environs of the ancient town, and its stirring
associations, had many charms for him. For four succes
sive sessions he here "sat at the feet of Gamaliel," and
found, as so many have done, his Hall days to be among
the happiest of his life. Not long after his arrival he
writes to his brother Andrew, expressing great satisfac
tion with the instruction he was receiving and the con
genial work to which his faculties were now bent.

" Your satisfaction will increase," replies his brother, — subscrib
ing himself u Yours with fraternal concern,"— " as the sphere of
your knowledge enlarges and your faculties expand. Divinity is un
searchable. The highest attainments of the most profound come
infinitely short of the immense subject. This study, when practically
improved, raises the powers of the human mind to their highest
pitch, and fills the soul with refreshing consolations. It is pleasant
to think of a profession in life, the labours of which have so kindred
a relation to man's highest end, and advancement in which carries
the person himself on to that which is most noble, and which is
eternal. But there is danger of the mind familiarising with the
study from the call of duty, so as to become rather indifferent. I
.have had some difficulties on this matter. The life of religion is

ANDBEW'S ADVICE. xxxi

the best incentive to the study of theology. Might I say, while
it is sublime as a Science or a Theory, its excellence chiefly appears
as an Art ? In this study laborious reading, deliberate thinking,
patient investigation, impartial judgment, are required. All these
will be successful if sanctified with prayer. The miner must dig
perseveringly, and he finds the hidden treasure in small portions,
which, after much toil and care and patience, become an aggregate
treasure. You must labour. Gold is not sprinkled like common
clay upon the surface. Intellectual attainments are but a part of
the divine. These can shine only when surrounded with piety.
The days of youth stamp the character for life. Circumspection
in every particular is eminently required of the student for the
ministry. All eyes are upon him."

In the spirit thus inculcated, he entered upon and
prosecuted his theological studies, not only during the
few weeks of each autumn which were spent at Stirling,
but in the intervening months which were passed either
at home, or in the family of Mrs. Tennent, or in the
house of his brother Andrew at Paisley, who invited
him to stay with him during the winter months, for the
convenience of readier access to his library, and more
uninterrupted fraternal conference. These were years
of 'close and earnest study, in which we find him
recording his resolution never to be in bed after six,
when it was light at that hour, and in winter to be up
with the sun, — to devote the morning to the Scriptures
and works on systematic theology ; the forenoon to
composition, and works connected with the subject of
composition ; the afternoon and evening to ecclesiastical
history, general literature, and recreation. Witsius
and Bell on the Covenants, Brown's System of Natural
and Eevealed Religion, Paley's Natural Theology,
Newton on the Prophecies, Shuckford's, Prideaux's, and

xxxii ASPIRATIONS.

Milner's Histories, were among the books thoroughly
studied by him at this time.

For some years before he had been in the habit of
keeping a diary, but, ashamed at the slovenly way in
which it had been written, he now committed it to the
flames, and commenced anew. The journal thus resumed
in July 1816, was continued, with a few breaks, some
times only of a month or two, again of a whole year,
and in one instance of more than three years, down till
near the close of life. In the earlier portion of it we
have the record of much deep religious exercise, lamenta
tions over seasons of spiritual declension, resolutions for
the future, notices of sacramental occasions which he
had attended, and of books he was engaged in reading.

" I am again at Stirling," he writes 19th September
1816, " attending on the instructions of the very learned
and pious Professor M'Millan. I would look forward to
my future prospects, and see in them an important stim
ulus to the diligent improvement of every moment of time
and to a careful attention to the lectures which I am
now privileged to hear. May God bless them as a means
of preparation I Thus may I be fitted for a station of
public usefulness in the Church of Christ. May I still
be more and more distrustful of myself, and write upon
all my acquirements and labours, in the sincerity of
my heart, the unfeigned motto, fjLova ™> 6eu> Sofa."

Of the year 1816 he speaks as the busiest and perhaps
happiest he had spent. " Never before did I enter with
such spirit into the retirements of study, never with the
same eagerness did I pursue the acquisitions of know
ledge." While living in Glasgow, he availed himself of

EARLY WRITINGS. xxxiii

the privilege of attending, as private student, on the
lectures of several of the professors in the University,
with the view of keeping up and confirming former
attainments in languages and philosophy. It was
during this year also that he made his first attempts
in the field of literature, sending contributions on
various subjects which engaged his attention at the
time to the pages of the " Christian Instructor " and
" Christian Repository."

To the ''Christian Instructor" of July 1816 he con
tributed a paper on "The application of the name Sunday
to the first day of the "week," and another on " The neglect
of Christians with respect to the Holy Spirit." Other
papers of the same date which we find in his scrap-book,
on "The Study of Church History," on "The Use of
Uninspired Songs in the Worship of God," &c., although
they do not appear to have been sent to any periodical
for publication, serve to shew the great activity of his
mind at this period.

There is also a long elaborate and able letter addressed
by him about this time to the editor of the "Christian Re
pository," but which was not inserted, in reply to certain
strictures which had appeared in that magazine on Dr.
Alexander Macleod's (of New York) Lectures on the
Revelation. The perusal of this work seems to have
produced a very deep impression on his mind, and
awakened in him that sentiment of profound admiration
for its gifted author, which he always cherished and
long afterwards expressed by giving his name to his
youngest son. He shared, as might be expected in one
of so ardent temperament, in the political excitement

xxxiv A SOUND VIEW OF PROPHECY.

which pervaded all classes of the community during
that eventful period in the history of Europe, and
appears to have laboured under a solemn impression of
the national guilt resting upon Britain as an abettor of
the antichristian system. He even seems to have had
some thought of following the example of Dr. Macleod,
and seeking a home for himself in the new world ; but
from such purpose, if it was ever seriously entertained, he
was dissuaded by the advice of wise friends. His vener
able friend, Mrs. Tennent, whose Christian counsel was
in many ways beneficial to him as a youth, and to whom
he had lent Dr. Macleod's volume, thus writes to him
from Largs (14th March 1816) : "I see now, my good
friend, more reasons than one for your wishing to cross
the seas; you wish to get sheltered in the land that
will be free of the blood of the witnesses. Whether the
Doctor is or is not right respecting Britain having that
awful judgment before her, I think I shall be sheltered
from the calamity without going so far. But if I were
as young as you, perhaps I should like to accompany
you over the Atlantic Ocean. My prayer is that my
great High Priest may divide to me the deeper waters
through which I most certainly am soon to pass, and land
me where there will be no more death. He will take
care of all his own people whatever their time or situa
tion may be : to him it is my desire to commit myself,
and all I am to leave behind me."

But we may not dwell much longer upon that period
of his life which was devoted to theological study in
connexion with attendance on the Hall. The diary
shews how steadily he kept in view, during all those

PUTS HIS HAND TO THE PLOUGH. xxxv

years, the great work which he had in prospect, his
deep sense of the magnitude and responsibility of the
office to which he aspired, and the high standard of
qualification which he had proposed to himself; and
contains abundant evidence of the assiduity with which
he laboured to prepare himself for entering with efficiency
upon the functions of the Christian ministry. By means
of copious yet wisely selected and careful reading ; by
availing himself of every opportunity afforded for im
proving conversation and correspondence with Christian
friends ; by active efforts for the establishment and
efficient on-carrying of such associations as the " Paisley
Youths' Society for Eeligious Purposes ; " by occasional
visits to the bedsides of the sick and dying ; and by the
vigilant cultivation of devotional habits, he was during
this period gradually ripening and being furnished for
the Master's service. It was at this time also that his
acquaintance commenced with her who was to be the
future partner of his life, and it is not difficult to see
how great a share this circumstance had in consolidat
ing his character and in stimulating and directing his

energies.

The following sentences from his diary shew with
what feelings he looked forward to becoming a preacher.

" January 1, 1818. May I have the influence and aid of the Holy
Ghost in the studies to which my attention is presently directed,
and in due time may I be prepared and strengthened for publishing
the glad tidings of salvation to perishing sinners ! By a growing
acquaintance with my own heart, and habitual meditation on the
matchless perfections, mediatorial fulness, and infinite love of the
Redeemer, may I be fitted for discovering to others the plagues of
their own hearts, and for recommending to their esteem and recep-

xxxvi LICENSED.

tion the Saviour of the world." And again (May 4, 1818). " To
morrow I make my third appearance as a candidate for license. I
desire this evening to devote myself anew to God. May he purify
my motives in looking forward to the work of preaching the
Gospel. May every selfish and mercenary principle be completely
eradicated, and my soul be absorbed in the magnificent prospect of
being instrumental in gathering souls to Christ ! "

On the 30th of June 1818, at the age of twenty-
three, having successfully passed his preparatory trials,
he was duly licensed by the Presbytery, in the name of
the Church's Head, to preach the everlasting Gospel,
his brother Andrew presiding on the occasion ; and on
the following Sabbath (July 5) he made his first public
appearance in the pulpit at Paisley, preaching from
Eom. i. 16: " I am not ashamed of the Gospel of
Christ."

" My life, my soul, my body, my talents, my oppor
tunities of usefulness, my all, I dedicate to the Redeemer
of men. May he never leave me nor forsake me, but
as my days so may my strength be ! " (Diary, June 30,
1818).

CHAPTER II.

EARLY MINISTRY IN STRANRAER. 18 19-182 5.

jETATE 23-30.

A SHORT time after receiving license, the youthful
preacher set out on his probationary tour of the
churches, and for about a year was employed in itine
rating among the vacancies. The life of the preacher
then was considerably different from what it is now, in
these days of rapid and easy travelling. The long jour
neys from place to place were accomplished on horse
back, and the pony with his saddle-bags were an indis
pensable part of the preacher's equipment. A suitable
steed having been procured for him, whom he always
speaks of by the name of " the Irishman," he traversed
in this way almost the entire bounds of the Church,
from Perthshire to Galloway, and from Berwick to
the Western Highlands, and evidently enjoyed with
much zest the new scenes into the midst of which he
was thus carried, gratefully appreciating the hospitable
entertainment which he received in the different houses
where he sojourned, amusing himself by close observa
tion of the various characters whom he met with in his
wanderings, and eagerly availing himself of every oppor
tunity of visiting places of interest on his way or in the
neighbourhood of the stations where he laboured.

xxxviii POPULAR FROM THE FIRST.

Though " in journeyings oft " at this season, he was
fully alive then, as he ever continued to be, to the
necessity of careful preparation for pulpit work, and
always studied so to arrange his movements as to secure
a day or two of bodily rest and retirement in the end of
the week, that he might be ready for the duties of the
Sabbath. And no doubt it is due to this cause, as well
as to natural talent and previous training, that from the
very first he proved a popular preacher, and at the very
outset of his ministry acquired that fame as an eloquent
and powerful evangelist, which never afterwards waned.
Not only were the congregations which he supplied, and
which, for the most part, were but small, charmed by a
style of oratory more cultivated and graceful than they
had been accustomed to from the older ministers of the
denomination, but many from other churches, particu
larly from the Establishment, were attracted to the
humble meeting-house by the rich and forcible exhibi
tion of gospel truth. Crowds seem to have attended his
preaching in almost every place to which his appoint
ments carried him ; and if he remained over a few weeks
in one place, the audience was sure to increase on each
successive Sabbath. It is a proof, too, of the estimation
in which he was held, and the confidence which was
placed in him by fathers in the ministry, that even while
a probationer he was repeatedly employed to assist on
sacramental occasions, and had sometimes the principal
parts of service, such as the Sabbath evening sermon,
assigned to him.

Soon after the commencement of his itineracy, a most
harmonious call came out in his favour from the con-

PREACHES IN STRANRAER. xxxix

gregation at Airdrie, requesting him to take the over
sight of them. But nowhere were his services more
appreciated than at Stranraer, where the congregation
had recently been deprived by death of their faithful
and beloved minister, Eev. John Cowan ; and to no
place does he seem to have felt his heart so much
drawn. His first visit to Stranraer was in January
1819, when he spent a happy month under the roof of
Mrs. Cowan, widow of the late pastor. He preached on
four Sabbaths to the vacant congregation ; the following
jottings culled from his diary are very significant :—

"Stranraer, January 8. — In house all day except a few moments
that I went out to see the meeting-house and get the pulpit adjusted
to my height. The chapel is neat and compact, though rather small.

"January 10. — Preached to very respectable audience. The day
was extremely stormy.

" January 1 7. — Had a large and respectable audience. House quite
packed. Spoke too loud, and so did not feel quite so comfortable.
. . . Intimated a meeting for instituting a Bible Society.

"January 27. — Attended the first meeting of the Stranraer and
Rhinns of Galloway Auxiliary Bible Society.

"January 31. — House immensely crowded, the day being very fine.
Spoke with more ease than sometimes. O blessed Jesus ! send
thy Holy Spirit to water with His divine influences the seed that
has been sown ! "

Before he left Stranraer, the congregation there had
resolved to endeavour to secure him as their pastor, and
some of its members were most anxious to obtain from
him some indication of his mind as to acceptance of
their call. This, however, he deemed premature, feeling
it to be his duty carefully to weigh the claims of the other
congregation which had called him, and desiring to be
made willing to go wherever he might be of most service

xl GOES TO STRANRAER.

to the Church. In due course a cordial invitation from
Stranraer was regularly issued ; and at the meeting of
Synod in May the two calls were presented, when he
made choice of that from Stranraer, praying the Head
of the Church to prepare him for entering upon the
solemn work of the ministry.

During this summer, while regularly preaching with
great acceptance wherever his services were required,
we find him busily engaged in purchasing books, and
making other necessary preparations for his settlement
in Stranraer. Early on the morning of August 14th,
having taken affectionate leave of many kind friends,
he left Paisley, his " dear native town, his father's house,
and the people that were his." In a letter a few days
later to his dearest friend, who was soon to become his
help-meet in Stranraer, he thus describes his voyage
thither :—

" On the morning after I left you, I went on board the ' Rob
Roy ' at Renfrew. We came to Greenock about eleven o'clock, but
had to wait nearly five hours on the mending of the boiler. We
left Greenock about four, and were at sea all night. The wind
blew what sailors call a half gale, and it was right ahead. Every
passenger on board was sick. I occasionally left my place and
scrambled up to deck, to gratify myself with whatever could be
seen— the lights on different parts of the coast, the island of Arran,
the rock Ailsa, &c. We got to Loch Ryan soon after break of day,
and were landed at Stranraer about six o'clock on Sabbath morning.
Andrew preached all day. Monday and Tuesday I spent mostly
with him. Wednesday was the solemn day."

On that day, 18th August 1819, lie was ordained to
the office of the ministry, in the presence of an immense
crowd, estimated at between four and five thousand
assembled in the burying-ground adjoining the meeting-

OEDINATION. xli

house. The Rev. John West of Colmonell preached
from 2 Cor. v. 20 ; his brother Andrew presided in the
act of ordination ; and the solemnity was closed with
a sermon by the Rev. Mr. Rowatt of Penpont, from
Phil. ii. 29.

" In the afternoon I ascended with trembling limbs
and beating heart to commence my public ministerial
labours. I do not remember to have been so much
appalled at any former time. I addressed the audience
from Exodus iii. 11 : 'And Moses said unto God, Who
am I that I should go unto Pharaoh, and that I should
bring forth the children of Israel out of Egypt ? ' As I
have put my hand to the plough, the Lord keep me
from looking back ! "

Those who had heard, only a month before, his last
sermon, were thus addressed by one who could claim to
be " very intimately acquainted with his earlier career,
and to have felt and witnessed the great power of his
influence throughout his whole course."

" I have a very lively recollection of his settlement in his former
charge, now nearly forty-three years ago. The tall and elegant
form of the youth who, on that solemn day, received his ordination
vows, deeply impressed with the responsibility of the arduous office
he was undertaking, is still vividly before me. A most warm and
hearty welcome did he receive from the people, who were justly
proud of their young minister. The name he bore was, even then,
well known and honoured throughout the Church. The people
expected much, and they were not disappointed. Well do I
remember the remarks of the rural patriarchs of those days — men
of godliness and integrity, familiar with their Bibles, well read in
the olden divinity, and well instructed by their previous pastors —
as on the evening of Sabbath after Sabbath they travelled on foot
to their distant homes, recalling with grateful and admiring affec
tion the rich and eloquent discourses to which they had just listened.

xlii MARRIAGE.

By refreshing each other's memories with the precious truths they
had been hearing, they easily beguiled the length of the journey."

On 27th June 1820 he was united in marriage to
her to whom for about two years he had been tenderly
attached, Agnes Speirs, eldest daughter of Mr. Robert
Speirs, farmer at Inch, near Paisley, who was to be the
faithful companion of his pilgrimage to the end, the
sharer of all his joys and sorrows. Having been thus
happily settled in the place where he believed God had
appointed him to labour, he immediately threw himself
with characteristic ardour into his proper work, and the
record of the earlier years of his ministry in Stranraer
affords ample evidence of great pastoral diligence and
devotedness. While a large part of his time was given
to study and careful preparation of the discourses which
Sabbath after Sabbath he delivered with so much
acceptance and effect to the audiences which thronged
the church to overflowing, until larger accommodation
had to be provided, no other part of pastoral duty was
neglected or discharged in a perfunctory manner. In
visiting the sick, holding diets of visitation and ex
amination, often at a considerable distance from his
home, for the congregation was scattered over many
parishes, and in instituting and conducting classes for
the instruction of the young, it may be truly said that
he was instant in season and out of season. From the
first, in performing all such duties, he proceeded on a
regular plan, duly considered, determined on and
adhered to, which enabled him to get through a far
greater amount of work than could have been accom
plished by one less accustomed to act upon system.

SOCIETY IN STRANRAER. xliii

It was not long till the effects of such an earnest
ministry began to appear, not only in the growth and
prosperity of the congregation, but in the influence for
good diffused throughout the general community. Evan
gelical religion was at a low ebb then in that locality. The
preachers were but few and far between who testified the
Gospel of the grace of God ; and the truths so eloquently
and forcibly propounded by the young minister sounded
strange and startling to many ears. He early found
admission into the best society of the place, and instead
of conforming himself to the frivolous worldly customs
which he found prevailing, sought to elevate and Chris
tianise the tone of that society. Many were induced to
study their Bibles who had seldom before thought of
looking into such a book. A party of strolling players,
who had been well patronised on their former visits to
Stranraer, commenced operations on the evening of a
day observed as a thanksgiving in his congregation, but
complained sadly of the small attendance, the manager
of the company assigning as the reason of their failure,
that some new minister had condemned theatrical
entertainments and dissuaded the people from giving
them countenance. "I wish," he adds, "I could as
effectually persuade them to give up card playing and
parties on Sabbath." The influence exerted by his
ministry at this period, beyond the bounds of the con
gregation and church, will be seen from the following
letter from a very dear friend of our father, a Christian
lady then living in Stranraer, but now and for many
years resident in England :—

" When my father entered upon a government situation at Stran-

xliv STARTLES IT.

raer, obtained for him by the widow of his maternal uncle, Sir John
Dalrymple Hay, the darkness of spiritual ignorance which prevailed
in Wigtonshire and in parts of Kirkcudbrightshire and Dumfriesshire,
was a darkness that might be felt. With a few bright and blessed
exceptions, vital religion was rare, and principally existed amongst
the humbler classes of society. From these sounded forth the
varied excellences of the young minister. At that time he stood
almost alone in his views, aims, and efforts, and curiosity was
excited. One person after another went to hear for themselves the
eloquent and promising young man. Numerous objections were
brought forward to deter people ; these kept back many, and caused
others to delay for a little while going to hear the fearless, faithful
preacher. But his bold, uncompromising, and lucid statements of
Gospel truths were proclaimed in such attractive language, with so
much earnestness, good feeling, and refinement of mind and manners,
that few, I may say none, that went once, could resist the desire and
opportunity to go again. Prejudice gave way, and objections were
dealt with as chaff. Early in April 1820 I was brought home ill
from school. As an invalid, I was an object of solicitude to my
parents, and more constantly in their company and present in the
society of visitors than is usual for girls ; and heard the conversa
tions and remarks current at that period. It was interesting to
observe that the topics were generally politics, the landlord's past
and present rent-rolls, the best and wisest plan to adopt to meet
the farmer's difficulties, the danger of the coast, the Portpatrick
harbour, and Mr. Symington. All admitted his pulpit abilities
(either from hearsay or personal knowledge), his store of informa
tion, his refined taste, his intelligent eye, his beaming countenance,
his power to attract, instruct, and win ; and yet with all this, it was
the glorious subject in hand, not himself, that was prominently
before the mind and powerfully fixed in it. From my father's
public post he mingled amongst all classes of the community, and
heard alike the comments of the county families, town residents,
and naval officers, as well as those of farmers, labourers, sailors and
fishermen. Their remarks shewed the depth and extent to which
Scripture truths had penetrated. It was not deemed right that a
government officer should attend elsewhere than at the parish
church, but one or more of our household were allowed in turns
to go occasionally to hear Mr. Symington, and were charged to
treasure up, so as to retail to others, what could be remembered of

DOES GOOD. xlv

the instruction received. This was communicated from * one to
another, if not with fulness and accuracy, at least with zest and
pleasure, and much religious knowledge was thus diffused. His
sermons were like a nail fastened in a sure place, but it was his
lectures and expositions that were remembered best, and conveyed
the most light and benefit. The words of the passage expounded,
when re-read, helped to recall what had been stated, and the mind
and heart were stored and fed by the Divine Word. I was not
often able to have the privilege enjoyed by those in stronger health,
and can only remember being present on a few occasions, and at
one Bible class as a listener. I sat in a pew at right angles to
the catechumens, who were placed in front of the desk. Their
undivided attention, gravity, and intelligence bespoke the interest
they felt, the solemnity of the theme under consideration, and the
vigour and depth of their apprehension of it. I had one dear
listener to any scraps which I could gather together and convey to
her, either directly or at second hand; and that was Mrs. Captain

It , then in deep consumption. She used to greet me with

1 Well I ,' or 'Now I , tell me what you heard last

Sunday at Mr. Symington's, or have heard from those who were
present ; ' and in her eager desire to listen, would forget the tray
before her with the food she so greatly needed. After we left
Stranraer in 1822, our information regarding your father's ministra
tions were mainly received from General M'Dowell, Sir Andrew
and Lady Agnew, the late Lady Hay and Mrs. Berger. In 1825,
during a round of visits, we renewed our personal intercourse with
our esteemed friend, heard him preach in his enlarged church, and
met him at breakfast at Mr. A. M'Dowell's. He had then a band of
attached friends around him, who appreciated him as he deserved,
and aided him in many ways in his works of faith and love." — I.M.

Another member of the same esteemed family thus
vividly describes her recollections of these early days at
Strauraer :—

" In my thirteenth year I first saw in company, and occasionally
heard Dr. Symington, and heard my mother and your mother con
verse. As one of us three sisters was permitted a seat in a pew, we
brought home Truth as we best could to the home circle on the Sab
bath evening, for the Gospel was precious in those days at Stranraer.

xlvi INFLUENCE BEYOND THE PULPIT.

The morning lectures, from the eighth of Matthew, taught many
concerning Christ. The first sermon I recall was on ' What is his
name?' (Exod. iii. 13), followed evidently with design, on the
Perfections of God — Power, Wisdom, Goodness, &c. At a later
date, those of particular use to myself were on these texts : ' Cursed
is every one which continueth not in all things written in the law
to do them ; ' ' Christ hath redeemed us from the curse of the law,
being made a curse for us ; ' ' Where sin abounded, grace hath much
more abounded. ' After this I was in a different position — interested

and decided. Visiting at G , I found a governess in mental

distress. She was tempted and sorrowful. Too young to advise or
teach, I offered to send to her that which I might gather from your
father's services. She asked me to read her details to himself. The
reply you have, of spring 1822. So immediate, so frank a reply made
me feel Dr. Symington will be my friend. This clause in that letter
• has comforted many : ' When I place myself on a seat on which
I have never before sat, I trust or believe that it will support me ; it is
not till after I have sat on it that I become assured that it does
support me.' During 1819 to 1822, many whom we knew in circles
all around believed, for the Gospel was powerfully sent home to the
hearers of your dear father by the power of the Holy Ghost. Thus
permanent friendships began — new societies were formed — new lives
began."

The letter alluded to above is a specimen of wise
ministerial fidelity. We give extracts calculated to be
useful to some reader who may be disquieted with
similar doubts and difficulties.

"The thing at which your young friend seems to have
stumbled is the doctrine of Election — a doctrine not only recog
nised by both the national churches in our land, but one which
I firmly believe to be sanctioned by him ' who cannot lie.' Were
I therefore conversing with your friend, I should try to per
suade her that, while she freely acknowledged the doctrine as
one of ' the true sayings of God,' and derived from it ground at
once of adoration and of praise — adoration at the sovereignty with
which the choice is made, and praise that ever any of our fallen
family should have been made the objects of God's eternal love —
it should at the same time give her no uneasiness in inquiring into

ADVICE TO AN ANXIOUS INQUIRES. xlvii

the state of her soul. If on examination she finds that she is a
subject of grace, she has every reason to conclude that she is elected
— she is among those who are denominated the election of grace — she
has made her calling and election sure. If she has not the comfort of
arriving at this conclusion, if she still finds herself to be in a state
of nature, she has no reason to consider that she is among the non-
elect, and her duty is to improve with diligence those means of
grace and salvation in the use of which God is pleased to communi
cate the blessings of His love ; she must look to Him in the Gospel,
convinced that they that look shall be saved ; she must seek Him
daily, in the confidence that He never bade any seek His face in
vain; she must betake herself to prayer and make her voice be
heard in the morning, in the full persuasion that He will incline His
ear, hear, and her soul shall live.

" There is one subject more on which I feel inclined to subjoin a
few sentences. It is the distinction betwixt doubting and unbelief.
These are apt to be confounded ; and the young Christian in par
ticular is ready to conceive that the former is at least presumptive, if
not decisive, evidence of the latter. But it is one thing to believe —
it is quite another thing to be assured of our being believers or in a
state of salvation. Whenever a sinner trusts in Christ for salvation,
he believes ; whenever he puts dependence on the righteousness of
the Eedeemer for the eternal welfare of his soul, he is a believer : '
but his assurance that he is in a state of grace, that is to say, that
he has believed, must follow at some distance of time the previous
act. When I place myself on a seat on which I have never before
sat, I trust or believe that it will support me — it is not till after I
have sat on it that I become assured that it does support me.

" These observations are made if possible to ease the mind of your
young friend. But it must not be inferred from them that assurance
is neither a necessary nor a possible attainment. Assurance is
attainable. An apostle could say, ' Hereby we know that we are of
the truth and shall assure our hearts before Him ' (1 John iii. 19).
This is implied in the promises made to particular characters,
by which all who possess these characters are assured of their
enjoying the blessings annexed. (Matthew v. 1, &c.) The saints
have often reached this most desirable attainment, — as Jabez,
David, and Job, who could say, ' I know that my Redeemer liveth,'
&c. And that it is the duty, no less than the privilege, of all
to seek the assurance of which we are speaking appears from the

xlviii HOME.

exhortation, ' Brethren, give diligence to make your calling and
election sure ' (2 Peter i. 10, 11). While it is our duty to seek the
comfort of assurance, it is also our duty to be on our guard against
occasions of doubting. Upon these I find I cannot enlarge. I may
simply observe that doubts are occasioned either by erroneous notions,
as in the case of Asaph (Psalm Ixxvii.) ; or by indolence, as in the
case of the Spouse (Song v.); or by sinful passions which war
against the soul (1 Peter ii. n); or by Satan, of whose devices the
people of God are not ignorant. By guarding against these we
shall best preserve ourselves from all that uneasiness and torture
which necessarily attend a state of dubiety with respect to our
eternal interest, and it should be our daily prayer that grace may be
given us so to do, for without the aid of the Holy Spirit we can do
nothing.

" With best wishes for the spiritual welfare of yourself and friend,

I remain, my dear Miss G , yours very sincerely,

" WILLIAM SYMINGTON.

" STRANRAER, January 4, 1822."

The ministry begun with such assiduity and ardour
was continued in the same earnest and devoted spirit
which marked its commencement during the whole
course of his twenty years' residence and labour in
Stranraer. Of this part of his life it would be in vain
to attempt any detailed narrative, exhibiting in con
secutive order the events of each passing year. We
must content ourselves with a general survey of the
whole, merely attempting to record some of the more
prominent features of a comparatively quiet and un
eventful history.

The stream of his domestic life flowed on for years
smoothly .and happily, uninterrupted by any great
bereavement or trial. In his character and habits he
was eminently domestic. What Wordsworth says of the
lark, " True to the kindred points of Heaven and Home"

HOME EDUCATION. xlix

was a quotation often on his lips, and might be said to
be to a large extent exemplified in his own life. When
absent, as he frequently was, for short intervals from
his family on public duty, he always wearied till the
time arrived when he could return to them ; and his
letters to his wife and children when away ever
breathed a spirit of the warmest affection and solicitude.
At Stranraer all his seven children were born to him.
Each, as his diary testifies, was received at birth as a
gift from God, and dedicated in the most solemn manner
to his service. Their birthdays were noted year by
year in his pocket-book, that he might specially re
member and dedicate them anew. And now that he
is gone, many affecting proofs appear of how his heart
yearned for their highest good, with an intensity of
affection far beyond what they could have imagined
while he was yet alive. He had, at this time, a very
decided preference for the system of home education
over that of the public school, which might be owing
partly to a cause already adverted to, viz., his recollec
tions of the injurious influences to which he himself had
been exposed when a schoolboy, and partly to the in
ferior character of the local schools at that time. Until
his children were pretty well advanced in the rudiments
of education, the father and mother were their sole
instructors. In a letter to his brother James, we find
him saying : "The evenings are devoted to family read
ing. Besides, I give the children a part of every fore
noon and afternoon, and they are already somewhat
acquainted with the first principles of English grammar,
geography, natural history, and arithmetic. Besides

1 PASTORAL WORK.

English reading and religious knowledge, they also
write a little every day. Now that I have got into it,
I do not dislike teaching them. This will be interest
ing to mother." The aid of a private tutor was after
wards called in ; but it was not till after the removal of
the family to Glasgow that any of them were sent to a
public school.'"

About two years after his settlement at Stranraer,
our father began a course of systematic sermons, cover
ing the breadth and length of Calvinistic theology. For
these he read elaborately ; and the matter thus accumu
lated, was of considerable service when, thirty years
later, he was called to prepare a course of lectures as
Professor of Systematic Theology. These sermons were
not fully written out : the time that could be found
for their preparation Avas rather given to thorough
study, logical arrangement of topics, and such filling of
the heart with the practical bearings of the doctrines
discussed as effectually secured a delivery anything but
uninteresting. These sermons formed a basis on which
much future reading was laid.

Alongside of a pulpit ministry sustained with unflag
ging vigour, there went careful pastoral work. A record
remains in his own handwriting of successive visitations
of the congregation extending from 1819 to the end of
March 1839, that is, till within two months of his leav
ing Stranraer. These visits were in addition to those con
stantly required by baptisms, marriages, sicknesses, and
deaths. Classes for the young were kept up with spirit

* Here ends the manuscript left by my brother, the late William
Symington, D.D.— A. M. S.

PUBLIC WORK. H

season after season, and were attended, especially an
afternoon class for young ladies in the middle of the
week, by many who were not connected with the con
gregation.

The sphere of our father's ministry was not con
fined to Stranraer. He preached often in the villages
around — Cairnryan, Kirkcolm, Portpatrick, Glenluce,
New Luce, Carnweel, Kirkmaiden — sometimes on week
days, sometimes on Sabbath evenings ; and the audiences
always grew larger and more interested so long as he
remained in Galloway. And in these days the dispen
sation of the Lord's Supper was an occasion of great
public interest in the less populous parts of Scotland.
At Newton Stewart and Whithorn ; at Springholm and
Castle Douglas ; at Quarrelwood and Dumfries ; at Col-
monell and Kilmalcolm, he was eagerly listened to by
open-aft audiences often numbering thousands. Martyrs'
sermons ; sermons in behalf of the great Catholic socie
ties, the beginning of home auxiliary branches formed
in the south of Scotland ; and sermons in aid of the
Sabbath-school and the Temperance cause, were preached
during these years in many places. The generation
among which all this seed was scattered has nearly quite
passed away, but there were many fruits ; and unex
pected wafts of fragrance from the mown grass sometimes
meet us still when an old man or woman, hearing our
name, will say, " Aye, you're a son of William Symington,
are ye ? I heard him at such a place in such a year, and
it seems but yesterday. Eh ! he was a grand preacher,
your father."

A reference has been made to his attending the first

lii BIBLE AND OTHER SOCIETIES.

meeting of the Stranraer and Ehinns of Galloway
Auxiliary to the British and Foreign Bible Society, in
January of 1819, when he first visited the town which
was to be the scene of twenty years' earnest labour. A
few notes may here be gathered from his diary shewing
the remarkably early dates at which he began to take
lively interest in this and other great societies for the
spread of Christ's kingdom.

"March Sth, 1821. — Attended meeting of Bible Society Committee,
which is always conducted in the most heartless manner."

" September 9th (Kirkcudbright). — Preached in the flat of a large
mill. Immense concourse; but small collection for the Bible
Society."

"April llth, 1821. — Preached a sermon for the Sabbath Schools.
Few people in church. Great coldness here about every scheme of
public benevolence.'*

The sermon, that on The Evil of Ignorance, was pub
lished ; and more cheerful entries occur before long.

The Conversion of the Jews had begun to engage his
heart so early as 1822, in June of which year we find
him preaching in behalf of the London Society at Gate
house, and saying, " Very poor audience and collection."
But he was not discouraged. In 1825 he preached, at
Annan, the sermon which was afterwards published on
The Salvation of Israel ; and we shall find many later
proofs of deep and intelligent interest in a cause which
even to-day is far from receiving the sympathy due to
it. How long will it be before the Christian Church,
longing for more power and blessing at home and among
the heathen, shall awake to see the hindrance in its own
neglect of the Master's direction to begin at Jerusalem ?

NEW CHURCH. liii

At the close of 1825 a Society for Keligious Purposes
was formed in Stranraer, in which our father took zealous
interest from the first. It seems to have had for its
object the diffusing of information about whatever was
being done anywhere for the spread of Christianity, and
the Collection of funds which the Committee distributed
annually among the various societies. He used often
to say that his own birthday and that of the London
Missionary Society were the same, and that each of his
children were contributors from their infancy. A
stronger impulse, however, in the matter of missions to
the heathen was to come twelve years later.

While thus originating some parts of the machinery
which the evangelical revival called for, and heartily
helping to work other parts already originated, our
father's chief care was his own congregation. It grew
apace in membership, and the desire of the public to
hear occasionally continued unabated. Sir Andrew and
Lady Agnew of Lochnaw, and Lady Hay of Dunraggat,
were sometimes to be seen in the " Cameronian Meet
ing-house," glad to find seats among the crowd. In
June of 1824 the old building was taken down, preaching
being kept up on the green while summer lasted, and
in the Relief or the Antiburgher Meeting-house when
autumn came ; and on the 2d day of January 1825
he entered the pulpit of a new and handsome church,
adapted to the size of the audience. But while he was
profoundly grateful for this measure of prosperity, it
was very far from satisfying his heart. We find him
at one time earnestly pleading with his hearers to pray
for the revival of vital religion among them, and at

liv LETTER OF DR. ANDREW SYMINGTON.

another time bewailing in secret the vis inertia of pre
vailing apathy and indifference to spiritual things against
which he had to struggle. He was much too deeply ID
earnest to let the applause of crowds take the place of
saving results. His brother Andrew seems to have
found the young minister in a mood of despondency
when he visited Stranraer in the summer of 1825, for
the first letter after his return closes thus :—

"PAISLEY, July 7, 1825.

" MY DEAR BROTHER, — . . . Every situation in which a minister
can be placed has its difficulties. I cannot refrain from expressing
my increased conviction that yours is one of great interest and use
fulness. You are in part entered on the labours of others, but you
are also breaking up fallow ground. The cause of evangelical truth
and of the Reformation is finding a way to a class of society who for
merly were ignorant of it, or were blind with unfavourable prejudices.
The little opposition you receive is a favourable sign. Be strong
in the Lord and in the power of his might. Your circle is much
wider than that of the obscure occupant of Oakshaw Street conven
ticle. And I hope, through the divine blessing, your labour will not
be in vain. Some success you may be permitted to see to encourage
you, while there may be much to see hereafter, when you rest from
your labours and your works follow you. But it cannot be all
success now. We must have something to exercise faith. Without
the enemy, where were the soldiers ? Let us endure hardness as
good soldiers of Jesus Christ."

These words are a very slight specimen of a corre
spondence, rich in all good things and extending over
many years, which the Christian world would, we think,
receive with pleasure and profit. Only scanty extracts,
and these only on one side, can be given here.

CHAPTEE III.

LATEE MINISTRY AT STRANRAER — AUTHORSHIP.

1826-1839.

jETATE 31-44.

THE reader of the two previous chapters will have
formed some conception for himself of the character
of William Symington, and of the sphere in which
his ministry was exercised. No attempt will be made
to follow his life year by year, giving details of its
principal events. Embracing fully thirteen years in
this chapter, we shall arrest attention on some indica
tions of growth and fruit-bearing.

The spring of all our father's success and usefulness
lay in watchful, secret piety. Extracts from his diary
have already indicated this. We do not wish to
multiply these, and shall, therefore, here present two,
nine years apart, which the reader may regard as
faithfully indicating the habitual frame and temper
of the inner man.

"April 17^, 1826. — For some time back attention directed to
subject of secret prayer, in performance of which I charge myself
with remissness as regards frequency, length, and spirit. With
divine aid I would wish to amend ; and for this purpose to act
on some such plan as the following : —

" MORNING. Adoration, praise, thanksgiving, petition for per
sonal blessings, &c., &c.

" MID-DAY, say two o'clock. Petitions and thanksgivings for wife,
children, inmates, servants. For relatives, — mother, brothers, sisters

Ivi PIETY— ORDER.

.and their families. Acquaintances and personal friends. Enemies, or
such as act towards me in that character.

"AFTERNOON, say five o'clock. Congregation, — young, aged,
sick, troublesome, occasional hearers, &c. E. Church in general.
Church at large, — extension, knowledge, purity, peace, unity.
Pagans, Mohammedans, Jews, &c., &c.

" EVENING. Personal confession, dedication, petition, &c., &c.

" I would wish to observe something of this plan daily, and when so
situated as not to have opportunity of retirement, to retire as much
as possible in my own thoughts at the given time, and employ myself
in ejaculations on the subject.

" June 2d, 1835. — I am this day forty years of age, and feel
solemnised at the thought of having reached such a period, while
at the same time so deficient in many things, I may say in every
thing that is good. The good Lord pardon all my many short
comings, and make the remainder of my days more useful to others
and profitable to myself. Alas ! how little advancement have I
made in the divine life, if I have made even a commencement ;
and how little if anything have I done for God during my past
existence. Truly may I say, 'I am a worm and no man.' Blessed
Jesus ! send thy Spirit to enlighten, sanctify, comfort, and seal to
the day of redemption. And to thee be glory for ever. Amen."

These words were never intended to meet any eye
except his own ; they are printed that those who knew
our father as the busy, genial man he was, may under
stand the hidden secret of his strength. And for those
who did not know him, it may be as well to say that
no one more loathed than he did the spiritual gushing
which it seems so difficult to reconcile with sincerity
toward him who seeth in secret.

The living in the sight of God and earnest simple
faith, the unfeigned humility and profound sense of the
seriousness of life, which are indicated by these extracts,
Avere accompanied by early rising, careful arrangement
of his time, and plans of study. Order and method

EGBERT'S DEATH. Ivii

became with him almost a passion ; and any who
wonder at the amount and variety of work he accom
plished will find the explanation there rather than in
his vigour of mind or any favouring circumstances.

The happy tenor of domestic life in the manse was
twice interrupted during this period by afflictions which
left behind them peaceable fruits of righteousness.

The fourth child and second son of the family, Eobert,
was born on the 22d of August 1827, and that day
solemnly " committed to the grace and care of a cove
nant God." Just six years later, on the 29th of August
1833, when playing with two of the older children in
the manse garden, the stone pillar supporting a sun-dial
was upset and fell on his body, causing some internal
injury which resulted fatally in less than thirty-six
hours. It is very characteristic of our father that there
should be found among his papers a carefully written
" Memorial of a severe domestic bereavement " extend
ing to sixteen pages, in which every circumstance of the
overwhelming calamity is recorded, — the names of friends
who were present, the means used by three surgeons, the
prayers offered ; and in which the special marks of the
heavenly Father's hand are detailed, with the spiritual
lessons he sought to learn. There is reason to think
that this memorial was read by him many times in later
years. Our mother — who on such occasions revealed
the firmness which comes from high principle, a quality
commonly veiled by her great gentleness and never-to-
be-forgotten love — asked Eobert, "Who redeems you,
my sweet dear ? " " Christ." " Would you like to go

Iviii MORE BEREAVEMENTS.

to Christ?" "Yes." "Where do the righteous go at
death, my dear?'7 "To heaven/' "Who are the
righteous that go to heaven at death ? " " Such as
believe in Christ, love God, and hate evil." "Would
you like to go to heaven?" "Yes." Nearly thirty
years later, during the few months of her widowhood,
she recalled how the little sufferer had answered the
next question — " Would you not be sorry to leave us
all ? " —by clasping his arms round her neck and bidding
her not cry because he was going to be with Jesus. At
the same time (the summer of 1862) the mother, who
drew to herself almost more, if possible, of her children's
revering love than our father did, charged her youngest
child never to forget a certain friend. " You were an

infant six weeks old when Eobert died. Mr. M'G

had baptized you, and was on his way home when the
tidings overtook him. He turned his horse and came
back on the Saturday evening (Robert had died in the
morning) and preached on the Sabbath; and I crept
into the vestry with you at my breast, and heard him

preach on ' Jesus wept.' Never forget Mr. M'G as

long as you live."

At the close of 1836 the home of Professor Andrew
Symington was desolated by fever. A son and a
daughter in the prime of youth were laid in the same
grave ; and within a very few weeks the grave was re
opened to receive the mother and one of her twin-children
newly-born. Sympathising deeply with the brother
whom he loved and honoured as a second father, William
Symington had gone to Paisley to attend the funeral,
and purposed to remain and occupy the pulpit in Oak-

FAMILY UNDER FEVER lix

shaw Street ; but tidings reached him that the scourge
had entered his own manse. He hastened home to find
three of his children under typhus. On New Year's
day, 1837, he made the last entry in his diary for fully
three months. Day and night till the 22d he watched
assiduously over sick beds on which the cloud deepened
daily, all the six children being visited with the same
alarming disease ; then he came from the pulpit to bed,
and did not rise for eight weeks. The plague had
fastened on himself; and during the remainder of the
winter the manse was turned into a hospital.

On the 2d of April we find him making the first use
of his restored pen in fixing for his own spiritual profit
the memorable features of the dispensation, under regular
heads eight in number. The hand of his heavenly
Father is recognised in sending help through five women
in humble station, four of them strangers, when friends
stood aloof in fear of contagion : in sparing his life while
his brother Walter was taken away : in remarkably
sustaining our mother, so that, although getting only
snatches of rest for five weeks, " the supports of religion
never forsook her — her calm trust in the promises served
to bear her through ; " in the provision made for his
pulpit, and in special answers to prayer. On the 7th
of May he was allowed to return to his pulpit after more
than three months' silence, and preached on Lam. iii. 22.
He records with thankfulness the marked attention of a
large audience, and the " freedom and much earnestness "
he enjoyed " in calling on sinners to betake themselves
to a God of mercies." The family being now either
wholly or nearly restored to health, the 1st of June was

Ix AN OLD FRIEND'S LETTER.

set apart as a day of domestic thanksgiving ; and the
entries in his diary for that day and the following — his
forty-second birthday — shew him prayerfully anxious
" that some saving impressions may be left on the
hearts of the dear young persons who have been plucked
as brands from the fire," and that " the Husbandman,
who has been pruning me much of late, may cause His
pruning to issue in my bringing forth more fruit,"

We shall see how his prayer was answered ; but
meanwhile we must look back to observe the steady
growth of his public influence. One of the very few
of our father's early friends who still survive very
kindly supplies the following recollections.'" The Eev.
Thomas Liddell, D.D., minister of the parish of Loch-
maben, writing in 1862, says —

" My acquaintance with my beloved friend Dr. Symington com
menced in the spring of 1826, when I had the great privilege of
entering the family of the late Sir Andrew Agnew of Lochnaw, as
tutor to his two eldest sons. When I arrived at Lochnaw I had
not yet received license, or orders, to preach. I felt myself thus
more at liberty on Sundays to exercise my freedom of hearing
and worshipping. I was thus not long in finding out the place of
meeting of the Cameronians in Stranraer, six miles distant from
Lochnaw. After a few Sabbaths of interrupted attendance, being
very much struck with the learned, profound, and systematic style
in which the minister delivered his messages from the inspired book
of the Lord, I introduced myself, and soon found that he was the
polite, affable gentleman out of the pulpit, as I had previously found
him to be the diligent and ripe student, the sagacious and judicious
expositor of Scripture, and the earnest and fearless ambassador of
Christ, in his place of accredited teacher in the congregation.

"From the time now described our acquaintance ripened into

* Dr. Liddell has recently passed away.

PUBLIC INFLUENCE. Ixi

intimacy, and the most devoted friendship and Christian attach
ment, increasing in warmth and intensity to the very last of his
stay on earth. My visits to him in Stranraer, as a Christian friend,
were frequent, and, on my part, most edifying and profitable. Most
ready did I find him to open to me his rich and varied stores of
knowledge and experience, as a student and a pastor. His exchange
visits to me at Lochnaw Castle were as frequent as his pastoral
duties would allow. His visits were very highly valued and appre
ciated by Sir Andrew and Lady Agnew. In both of them he found
warm admirers of his talents as a preacher, and of his devotedness
to the cause of Christian truth in his advocacy of it, not only in
eloquent words, but in holy and consistent practice. ... In conse
quence of his not being restricted, by the nature and terms of his
commission within parochial limits, he not unfrequently — nay, he
very often — volunteered to preach for the attainment of Christian
missionary objects ; and on such occasions his fame as an eloquent
orator for Christian ends attracted large congregations, formed of
all grades of society, and of all ecclesiastical denominations, assured
as they all came to be, that nothing merely sectarian in church
government would be the theme dwelt on, but chiefly ' Jesus Christ
and him crucified' as the ground and object of the Christian's
faith, and the aim of the Christian's exertions. . . .

" I must now record my much cherished remembrance of him in
his domestic relationships. His unquenchable affection, in the
highest sense, for his wife and children was very striking and re
markable. In the year 1833 I happened to pay a visit to my very
kind friends at Lochnaw. [Dr. Liddell was then minister of Lady
Tester's, Edinburgh.] While there I received a sudden message
from Dr. Symington, intimating that his son Eobert had been
deprived of life in a moment. ... I can never forget the beautiful
mingling of natural sorrow and Christian acquiescence in the
mysterious and sovereign will of their heavenly Father, as manifested
by both the suffering parents, on the occasion of this the first and
only loss they were called as parents to sustain."

The ministry thus described was kept fresh by un
wearied and conscientious study. Whatever was new
and valuable in theological literature was got, so far as
his means allowed, and read with care. Elaborate

Ixii WELSH AND CHALMERS.

digests of the contents are often to be found on the
fly-leaves at beginning and end of his books. He kept
up also his acquaintance with Hebrew and Greek.
And the devotional habits already mentioned quickened
all with fresh spiritual life.

Another friend whom our father made about this time
was Dr. Welsh, then minister of Crossmichael. Between
him and the future moderator of the Disruption
Assembly there was a fulness of intelligent sympathy,
on questions affecting the Church of Christ in Scotland,
which led each to embrace whatever opportunities — not
very frequent — they found of meeting. He formed also
the acquaintance of Dr. Chalmers, when more than once
he came into the neighbourhood on his great errand of
church extension; and speaks with warmth of the
pleasure he had in spending a day with the greatest
man of his generation at Lochryan House in 1838.
There will be occasion to mention these distinguished
friends again.

It is with very peculiar pleasure that we insert bere
the recollections of one, less distinguished, who was far
more than any other the friend of our parents' hearts, a
saintly man and greatly beloved by all' who have the
privilege of knowing him. The Rev. James M'Gill of
Bournemouth, speaking of this period, says—

"An impulse was given to the cause of religion in the whole
district. A relish for evangelical preaching was widely and rapidly
diffused, which not only caused his own church to be densely
crowded, but which led to the erection of new churches and the
settlement of additional ministers, in other denominations as well
as our own. Bible, and missionary, and educational societies,
libraries and Sabbath-schools, sprang up in the town and neighbour-

HIS OLDEST FRIEND'S OPINION. Ixii

hood. A mighty power was felt to be at work. In short, what in
these days Dr. Chalmers was to Glasgow, and Dr. Andrew Thomson
to the west end of Edinburgh, that, in many respects, was William
Symington in Wigtonshire and Galloway."

The same intimate and cherished friend thus gathers
together our father's "lofty endowments and qualities":—

"His singularly well-balanced mind; his clear perception of
truth ; his marvellous power of presenting it in the most luminous
and impressive form ; the extraordinary degree in which he com
bined great powers of observation, piercing discernment of character,
and sound practical judgment, with metaphysical acumen and
abstract thought ; . . . his love of order, the perfect regularity of
all his habits ; his accuracy and diligence ; his careful and con
scientious improvement of time, never in haste, never forgetting
anything; his ceaseless activity, always performing a vast amount
of labour. These qualities were continually operating on those
around him. His very appearance was enough to shame away from
his presence everything like sloth, or idleness, or disorder, or the
slovenly performance of any kind of duty.

" As a preacher he had no equal in our own church, and very
few equals in any other, in the beautiful arrangement of his dis
courses, the transparent clearness of his statements, the elegance
and force of his language, the warmth and earnestness of his
appeals, accompanied by that complete command of his subject
which arose from habits of perfect preparation."

To this period belongs our father's work as an author.
Although he wrote much and published a little after
going to Glasgow, it was in the prime and vigour of his
early manhood at Stranraer that the greater part of his
literary work was accomplished. There the demands
for pastoral, pulpit, and public labour, although great,
were not so exacting and exhausting as in the great
city : at any rate, having the will, he made the time.
Besides the elaborate sermons which were gathered by
the author into a volume in 1850, he published a little

Ixiv LITERARY WORK.

work on the profane use of the Lot in 1827, and in the
same year a Life of John Williamson, a lad in Dumfries
who died at the age of sixteen after giving unusual pro
mise of talent and grace. This little work he was induced
to undertake by his friend Mr. M'Diarmid, the distin
guished editor of the " Dumfries Courier," who furnished
him with the facts. A life-long friendship, helpful to
our father's literary culture and of which the fragrance is
not yet quite spent, subsisted between the man of letters
and the earnest minister.

In 1829, when the Catholic Emancipation agitation
was at its height, he published a little treatise called
" Popery the Mystery of Iniquity," being the substance
of sermons preached five years before, on the occasion
of a Roman Catholic Chapel being erected in the town.
In the same year the Charge to minister and people,
delivered at the ordination of Mr. M'Gill as minister of
Hightae, was printed, — an utterance full of suggestive
things, faithfully and racily put. About the same time
he elaborated the plan of a work on " The State and
Prospect of the Jews," in ten chapters. A MS. remains,
written in 1828, which contains a very full skeleton,
with references to sources of information astonishingly
minute and full. And there is another MS. of at least
twelve years' later date, going carefully over the same
ground, which proves how long the hope of writing on
this great theme had kept hold of his heart. One
handles this outline with a wistful sadness that the
author was not permitted to perform the service he so
longed to perform ; but doubtless it was said to him,
"Thou didst well that it was in thine heart."

HIS PRINCIPAL BOOKS. Ixv

We ventured to speak of the severe afflictions which
marked the years 1833 and 1837 as resulting in fruit.
In each case one of his two principal works followed the
affliction at the distance of about twelve months. The
treatise on the "Atonement and Intercession of Jesus
Christ" had been begun in 1831, but laid aside in con
sequence of uncertain health and much other work. The
death of his son probably moved him to fresh labour
as both the best medicine for sorrow and the most fit
response to the Master's chastening ; and the work was
issued in May of 1834. The treatise on the " Media
torial Dominion of Jesus Christ " had been begun before
the affliction in 1837, but not much more than begun :
as soon, however, as his health was restored, and the long
arrears of pastoral work were faithfully overtaken, he
gave all the leisure he could command to writing for
the press; and the goodly octavo which appeared in
December 1838 was the result. Of this latter work
we need not say anything, seeing that the reader has it
in his hands ; but a pleasing story may be told. Our
father's diary, under date 14th November, says : "This
day finished MS. of ' Messiah the Prince/ and on Monday
(12th) corrected first proof-sheet;" and just eight days
later comes the following : " Was surprised this morn
ing by a letter from Dr. Chalmers, announcing that the
Senatus Academicus of the University of Edinburgh
had, on the 20th, unanimously conferred upon me the
degree of Doctor in Divinity. This is a most unexpected
honour from man, which will require new grace to keep
me humble and to enable me to act consistently. The
Lord grant the needed grace, and make me more desirous

Ixvi HIS DEGREE.

of the honour that cometh from God only." The
degree, given with reference to his former book and to
his public usefulness, was just in time to appear on the
title-page of the forthcoming volume. Every circum
stance about it was gratifying. Moved by Chalmers and
seconded by Welsh, the degree was heartily conferred
by the Senatus. Edinburgh, it was found, had by a few
days anticipated his own Alma Mater, Glasgow, which
had a diploma filled up and waiting the signatures of
some members of its Senatus. And the country minister
and his wife, whose frugal care had struggled hard to
make the ends of a very scanty stipend meet, after
waiting some weeks in fear that a demand would come
for considerable fees, found that it never came ! The
explanation was given some time afterwards, when Sir
Andrew Agnew, presiding at a public dinner at Stranraer
in honour of Dr. Symington, took the opportunity
to mention that, being in Edinburgh at the time when
the degree was gazetted, and knowing how seriously
the usual fees would affect his friend's purse, he had
taken the liberty of going to the University that he
might have the pleasure of discharging them ; and had
been told that in this case they were entirely dispensed
with.

The origin of another considerable fruit is deeply
interesting, in more than one way. In October of 1837
Dr. Duff visited Stranraer, in the course of his splendid
missionary progress through Scotland ; and our father
seems to Lave received a remarkable impulse from the
great apostle of modern missions. He speaks of the
meeting thus : " Dr. Duff's statements are clear, his

MISSIONAEY IMPULSE FROM DUFF. Ixvii

reasoning sound, and his eloquence surpassing anything
I ever heard. Notwithstanding a weak frame and a bad
voice, his appeals are most impassioned and thrilling.
He touches the springs of emotion, lays down the path
of duty with unceremonious fidelity, and rebukes the
apathy and indifference of professing Christians with
fearless independence." Missionary zeal was, as we
have seen, no new thing for Dr. Symington ; but the
deep impression made now led to its taking a new
direction. After speaking of the " inexpressible satisfac
tion and delight of hearing Duff, and the great privilege
of meeting with that great and good man," our father
adds : " May it be blessed for increasing my zeal for the
conversion of the heathen." These were not words, of
course, soon to be forgotten. On the 12th of January
1838, observed as old New Year's day in Stranraer, he
gathered the youth of his congregation, read missionary
intelligence, delivered an address on the obligation of
Christians to diffuse the Gospel among the heathen,
and formed a juvenile missionary society on the spot.
Nearly sixty names were put down and about £10 sub
scribed ; but not content with this very gratifying result,
he reaches forth in faith and prayer to much greater
things : " May this be the commencement of a mission
to the heathen from the Reformed Presbyterian Church ! "
"We by no means wish to claim for Dr. Symington the
honour of altogether originating the New Hebrides
Mission which four years later received the sanction
of the Synod ; but this is the earliest historical trace
of that mission, and he did his utmost to help it from
the first.

Ixviii NEW HEBRIDES MISSION.

In the year before their death our parents had the great
satisfaction of receiving nnder their roof two honoured
missionaries, Mr. and Mrs. Inglis, through whom largely
the Lord of the harvest had changed Aneityum into a
Southern lona, and with them a native elder whose
baptismal name, Williamu, linked the former savage
with the earnest Scottish minister.

The success of the New Hebrides Mission has been
remarkable ; and it stirs many a thought which it would
not be easy to express, to reflect that Alexander Duff
unconsciously received in old age the fruit of his address
at Stranraer. The happy union of the Free and Eeformed
Presbyterian Churches in 1876, brought the thriving
mission in Polynesia under his care as convener : he
mastered the facts of its growth, and gave it a warm
place in his noble heart ; but it is scarcely possible that
he could know of the interesting link between 1877
and 1837. Those who accomplish most for the Lord
Christ are those whose faith is the least dependent on
knowing about fruits here. " He that reapeth receiveth
wages and gathereth fruit unto life eternal, that both
he that soweth and he that reapeth may rejoice together "
(John iv. 36).

Before passing from the years covered by this chapter,
it is right, while omitting much else that might have been
of interest to some, to mention two things briefly. Our
father helped his revered brother, Dr. Andrew Symington,
in freeing the Church of our fathers from that narrow
ness in matters of occasional hearing and the like which
would have obscured its testimony for great truths by

LOOSENING FROM STRANRAER. Ixix

surrounding it with a chill and misty atmosphere, far
from being Christ-like. Both brothers did much in
this direction, by their personal influence and in the
courts of the Church.

Indications of a loosening from Stranraer appear in
occasional references to the size and scatteredness of the
congregation, and in repeated invitations to preach in
the West. In 1836 a call came from the congregation
of West Campbell Street, Glasgow, and his diary
contains a very remarkable proof of his conscientious
ness in an elaborate weighing of the pros and cons.
To print this could serve no good purpose, but we
would not be doing justice to our father's memory if we
did not mention the fact with emphasis. In those days
the translation of a minister was almost, or quite, a new
thing ; and, by the Synod refusing to present the call,
he was saved the pain of a public statement. A decision
then would probably have been in favour of Stranraer ;
at least, when the West Campbell Street congregation
renewed their call in the beginning of 1838 he promptly
declined it. The publication of " Messiah the Prince,"
and the recognition of his public worth by the University
of Edinburgh, were soon followed by a unanimous call
from the Great Hamilton Street congregation, Glasgow.
He seems to have been saved from much anxiety as to
his decision, first, by referring back to the exceedingly
elaborate calculation of reasons for and against made
three years before ; and secondly, by the supreme court
deciding on the 16th of May to present the call. This
was regarded as so far vox ecclesice, vox Dei : and from
that date a distinct epoch of his life began.

CHAPTER IV.

EARLIER YEARS IN GLASGOW. 1839-1853.
^ETATE 45-58.

THE perusal of our father's private records during those
years, and of a mass of materials which would suffice for
a complete biography, leaves an impression of immense
diligence, of large success, and of a hidden life, growing
in godly simplicity and humility, by which all the visible
strength and success are explained.

In the spring of 1839 Dr. Symington was permitted
to accomplish a long-cherished wish in a visit to London.
He was the guest of the family mentioned at the begin
ning of this sketch, some of the members of which were
among the earliest seals of his ministry. The whole
month of April was thus spent ; and most interesting
records remain in his journal and letters of how each
day of the great holiday was occupied. The principal
sights of the great city were explored ; many meetings
of the religious and missionary societies were attended,
in some of which he took part ; the services of different
churches were keenly observed; and a considerable
amount of intercourse was enjoyed with persons eminent
in the Christian world/""

* Dining at the house of the late Earl of Galloway, with whom he had

THE PARTING FROM STRANRAER. Ixxi

The holiday was well-timed, as it was certainly well-
earned. It was a break in his career, dividing it at
mid-time ; and the impulse to mind and heart from
witnessing fresh scenes and mingling with, men and
enterprises hitherto known chiefly by report, was the
most suitable under which to enter on an enlarged
sphere. On the wide field of Christian labour in the
second city of the empire he entered two months after
his return.

The leaving Stranraer was full of distressing heart-
strain, and it was a relief when the farewell was at
length spoken. On his forty-fifth birthday (June 2d)
he preached to a sorrowing crowd on the w^ords: " With
me it is a very small thing that I should be judged of
you, or of man's judgment : yea, I judge not mine own
self. For I know nothing by myself; yet am I not
hereby justified : but he that judge th. me is the Lord "
(1 Cor. iv. 3, 4) ; and again on the 23d, from Paul's
farewell words at Miletus. He thus speaks of the
parting in a letter, dated July 8th, to one of the friends
whose guest he had recently been in London :—

"So we are fairly moved from Stranraer and settled in this
great city. The parting with my flock was the most trying event
I have ever met with. The affection of my poor people was

met as President of the Galloway Auxiliary to the Bible Society, the house
hold was assembled about midnight for family worship. The Bishop of
Vermont, another of the guests, had read the Scriptures, when Dr. Symington
was unexpectedly called on to pray. He thought the occasion a fit one
on which to use the Lord's prayer ; but scarcely had the first words been
uttered when they were taken up and repeated by more than sixty voices !
For this he had not reckoned, and used to say that he feared some of the
petitions had been missed.

Ixxii THE GLASGOW CONGREGATION.

extraordinary. I never witnessed such expressions of genuine
grief. The last Sabbath I was at Stranraer was an awful day to
me. The forenoon service was from Acts xx. 20-27 ; that in the
afternoon from ver. 32. Many lingered about the church door to
get a last look and shake of my hand ; and on Tuesday hundreds
followed me to the ship with tears and audible weeping. It
was more than I could stand, and I was obliged to keep below
till the vessel began to move, and then I went on deck and
received and returned their salutations as long as we were in
sight."

On the 14th of July William Symington was intro
duced to the congregation in Great Hamilton Street,
Glasgow, by his brother and second father, Professor
Andrew Symington of Paisley ; and his text for four
Sabbaths was : " By manifestation of the truth com
mending ourselves to every man's conscience in the
sight of God. But if our Gospel be hid, it is hid to
them who are lost " (2 Cor. iv. 2, 3).

That portion of the old historical Church of Scotland
which bore the brunt of the Stuart tyranny and regarded
the Revolution Settlement of 1688-90 as a compromise
unworthy of the Church's attainment from 1560 to
1638, remained long without a ministry, keeping up its
spiritual life by means of the societies which Cameron
and Renwick had organised. The Reformed Presby
terians in and around Glasgow continued thus until
1765, when the Rev. John Macmillan (son of the first
minister of the Church, Macmillan of Balmaghie)
became their pastor. He preached to large audiences
in the fields till 1777, when a small place of worship
was built at Sandhills, about three miles east of the
city. In 1791 another meeting-house was erected
in the Calton of Glasgow, and for some years the

HIS WOEK THEEE. Ixxiii

preaching alternated between the two places. At
length Sandhills was given up. In 1794 the Rev.
John Fairley became the colleague of Mr. Macmillan,
and continued in the pastoral charge until 1807. The
congregation remained for seven or eight years without
a minister, when the Eev. David Armstrong, " a good
man, and a substantial and able preacher," was ordained
(February 23, 1815). In 1819 the present church in
Great Hamilton Street — large, and, for these days, hand
some — was built. Mr. Armstrong died on the 30th of
March 1838, leaving a congregation of about three
hundred members, over which our father was set, many
of whom came in to worship from places three, five,
and even eight miles distant.

We shall not be charged with partiality if, looking
back over forty years, we say that his influence and
success kept pace with the rapid growth of the city,
and that his ministry of twenty-three years was a
distinguished blessing both to the Keformed Presby
terian Church and to the community at large. His
pulpit work told at once in Glasgow, as it had done
in Stranraer. The Communion -roll had fifty or sixty
names added to it at each half-yearly dispensation of
the Lord's Supper, and the church, seated for a
thousand persons, was soon quite filled by a stated
congregation. And side by side with preaching there
went faithful and very exhausting pastoral work. There
were systematic visitations from house to house ; the
sick felt the support of his sympathetic counsels and
prayers ; the young were gathered into weekly classes ;
Sabbath - schools and mission work were organised ;

Ixxiv POPULAKITY.

ordinary prayer-meetings, missionary prayer-meetings,
and district fellowship meetings were established or
strengthened : by every means his own vigorous
Christian spirit was diffused into the large and growing
congregation.

Courses of monthly lectures on Sabbath evenings
became a remarkable feature of his ministry. The first
was on the Book of Daniel, and began in November
1839. So great was the popularity of the new preacher
that, after the first six lectures had been given, it became
necessary to deliver the remainder in the afternoon as
well as the evening, a second audience waiting on the
street eager to secure the places vacated by the first.
The course on Daniel was concluded in July 1842;
another course on the life of Joseph was begun in
August, and extended to March 1845; the same unpre
cedented demand for a repeated delivery lasting for five
years. A course of lectures on the Apocalypse, begun
on the 4th of May 1845, — marked as the day on
which " my son William preached his first serrnon,"-
was not finished until October of 1850, being interrupted
more than once by prolonged afflictions. The audiences
were as large as ever, but the repeated delivery was not
continued for want of strength. These discourses, like
all his public utterances, were the fruit of much careful
preparation, — not fully written, much less read — but
thoroughly studied and digested, the beginning of each
sentence and references to texts being put down in
neat and orderly form. Not read, certainly ; for no one
understood more thoroughly the true theory of preach
ing as a concio ad populum, an address in which the

HOW IT WAS SECUKED. Ixxv

speaker is in full, electric communication with his
hearers. The larger writing was reduced to notes on a
thin slip ; these he went over again and again until his
mind was familiar with the whole process of thought ;
by prayer his soul was brought up to the level of the
divine message he was charged to utter ; and thus were
secured the pellucid clearness, the obvious mastery, the
unaffected unction, which made his preaching so attrac
tive and useful. Not a few who are now ministers of
various churches in different places, still speak with
pleasure and gratitude of the opportunity enjoyed by
them of hearing these courses of lectures while pursuing
their studies at the University.

Professor Binnie, now of the Free College, Aberdeen,
was intimately associated with Dr. Symington from the
time of his going to Glasgow as a member of his congre
gation, and a greatly valued friend. He very kindly
writes thus —

" How much your father excelled as a preacher there is no need
to tell : the crowds who constantly resorted to his ministry, from
first to last, sufficiently attest that. Other testimonies could easily
be given. A venerable friend of mine in Stirling, who was an elder
of the Established Church long before the Disruption of 1843, told
me that, having occasion to pay an annual visit to an estate belong
ing to him in Galloway, it was his unfailing custom to arrange his
visit so that he might spend a Sabbath day in Stranraer ; and this
he did for the sole purpose of hearing Dr. Symington preach.

" Some of the causes of his popularity were obvious to every
hearer. He had all the natural parts of an orator, — a commanding
and winsome presence ; a good voice ; singular lucidity of thought
and expression. He never lost himself in misty attempts at think
ing, or failed to convey clearly what was in his mind. But other
and deeper causes were at work. For one thing, he was a most
diligent student, giving himself continually to reading and medita-

Ixxvi PUBLIC USEFULNESS.

tion. Besides having always in hand some course of systematic
reading in divinity, he kept himself well abreast of the best litera
ture of the day. . . . What is of still greater importance, he knew
and loved the Gospel of the grace of God : his preaching, therefore,
whatever the topic might be, was always perfumed with a certain
unction which commended it to the hearts of Christian hearers.
And this again was connected with the fact that he was a man of
prayer. From himself, indeed, one did not hear much regarding his
private feelings and habits. He was reticent about himself, per
haps to a fault. But secret emotion cannot be quite hidden. If,
when he entered the pulpit, his garments often smelled of myrrh,
the reason, I do not doubt, was that he had just come forth from
the palace of the King."

The records of his inner life now before us abundantly
confirm what Dr. Binnie has so finely expressed.

The services of such a man were sure to be claimed
by the city charities, by the large religious societies,
and in behalf of the evangelical side in great public
questions, such as Sabbath observance, Non -intrusion,
resistance to Papal aggression, and the like. These
services were cheerfully rendered to the utmost measure
of his strength. For many years he was Secretary, in
conjunction with Dr. A. N. Somerville (who still sur
vives in a singularly world-wide fruitfulness), of the
Glasgow branch of the National Bible Society of Scot
land. To the Old Men's Charity, the Boy's House of
Eefuge, and other similar institutions, he gave practical
help year after year, by preaching to the inmates and
serving on the committees. And for all his frequent
platform appearances in the City Hall and elsewhere, in
which lie was hailed by ]arge audiences, he made the
same careful preparation as for his sermons.

THE DISRUPTION. Ixxvii

When these manifold labours were beginning, he
undertook another literary task, the editing of Scott's
Commentary. The brief leisure which he was able to
command among the noble scenery of Loch Long and
Loch Lomond during June of 1841, was spent in writ
ing the introductory essay to that work ; and for a long
time thereafter no week passed without the preparation
of notes, or the irksome correction of proof-sheets.

The year 1843 must meanwhile be regarded as the
highest mountain peak in the history of the Church of
Scotland this side of 1638 : another and loftier is yet to
be reached when, the relations of the reigning Mediator
to both Church and State being more adequately ap
prehended, the Church shall be one again, more
thoroughly reformed, more perfectly united and free
than she has yet been, "and the Highest himself shall
establish her." The book "Messiah the Prince" had
been well known these four years among those who
were struggling for the crown rights of the Eedeemer
against Erastianism ; and its author had now, besides
meeting more frequently with Chalmers and Welsh,
added to the list of his friends such men as Dr.- Brown
of St. John's, Dr. Smyth of St. George's, Dr. Henderson
of St. Enoch's, and Dr. Buchanan of the Tron. He
had watched the Ten Years' Conflict with eager sym
pathy ; and when the middle of May came, every
preparation was made to admit of his being in Edin
burgh to witness the event in which he so heartily
rejoiced.

"May 18th, 1843. — Witnessed the Disruption in the

Ixxviii LONGING FOR UNION.

Church of Scotland. A splendid sight, worth living
a century to behold ! The meeting at Canonmills
immense, and proceedings full of deepest interest." He
walked with the great procession from St. Andrew's
Church to Canonmills ; attended the Free Assembly
the next day ; and on the Monday following gave an
account of the magnificent event to his congregation.
When sometimes asked why he, who sympathised with
it so enthusiastically, did not join the Free Church, he
would say, " "With a great sum you have purchased this
freedom, but we were free-born," thus pleasantly ex
pressing what is better understood to-day than it was
then, that the church he represented had long anti
cipated the Disruption, although with smaller numbers
and no public eclat, by standing aloof from what has
proved the root of so much mischief, the Revolution
compromise.

The Reformed Presbyterian Church met the public
excitement in the way for her most appropriate. The
Synod was convened in the first week of July to
commemorate the Hi-Centenary of the Westminster
Assembly by sermons and speeches ; and sent a cordial
message of goodwill to the new Assembly. On that
occasion Dr. Symington read a Historical Sketch of
the Westminster Assembly which, together with other
papers of considerable value by other ministers, is now
to be found in a little volume published at the time.
In the conclusion of that paper he put emphasis on his
longing after union thus —

" May the Lord the Spirit give the ministers and members of the
divided churches of the Reformation one heart and one way, that

CONTKOVEKSY WITH DK. WAKDLAW. Ixxix

they may fear him for ever, for the good of them and their
children after them! Then — and not till then — shall be fulfilled
the great, the bright, the glorious conceptions of the Solemn League
and of the Westminster Assembly; it being the explicit design of
the latter ' to bring the church at home into nearer agreement with
other reformed churches abroad,' and of the former 'to bring the
churches of God in the three kingdoms TO THE NEAREST CONJUNC
TION AND UNIFORMITY, AND TO ENCOURAGE OTHER CHRISTIAN
CHURCHES TO JOIN IN THE SAME OR LIKE ASSOCIATION AND COVE
NANT, TO THE ENLARGEMENT OF THE KINGDOM OF CHRIST, AND THE
PEACE AND TRANQUILLITY OF CHRIST'S KINGDOMS AND COMMON
WEALTHS."

A more extended celebration took place in Edinburgh
during the following week, in which ministers of various
denominations took part. Dr. Symington was asked to
open the meetings with a sermon, and preached in
Canonmills Hall on "Love one another" (John xiii. 34).
It is due to his revered memory, since he did not live to
take part in the happy union consummated in June 1876,
to give the concluding paragraphs of that sermon. He
took part in the subsequent proceedings ; and exclaims :
"Two days of high delight. Felt great satisfaction in
meeting so many of different denominations who har
monise on the grand doctrines of Christ. May blessed
fruits result from these meetings."

In the beginning of this year Dr. Wardlaw published
a volume of " Discourses on the Nature and Extent of
the Atonement/7 in which he traversed the views ex
pounded by Dr. Symington in his book ten years before.
Judging Dr. Wardlaw's opinions fitted to do harm, he
wrote an elaborate review in the " Scottish Presbyterian "
for November 1843. Dr. Wardlaw replied in a pamphlet

Ixxx SETS HIS HOUSE IN ORDER.

entitled " The Keviewers Reviewed ; " and the contro
versy was closed, in so far as these two theologians were
concerned, by a second paper in the same journal for
May 1844. These papers commanded by their vigour
and acumen the high respect even of those whom they
did not fully convince. They are in our judgment of
permanent value and the best of our father's writings.
It is delightful to know that the controversy only for a
little time estranged the two faithful servants of Christ :
before long we shall find them together on the platform
of Christian union.

A few years later he interested himself in the repub-
lication of Dr. Charles Hodge's " Essay on the Extent
of the Atonement " (Review of Beman) from the " Prince
ton Review." The pamphlet was introduced to the
British public by a preface, written by him, and to
which the names of Thomas M'Crie, Robert Caudlish,
and William Cunningham, as well as his own name, were
attached.

AVhile enjoying vigorous health and in the midst of
the fullest activities, our father resolved to set his house
in order. Two sentences from his will, which is dated
21st March 1845, may be given as shewing the spirit
in which this duty was discharged.

"First, That my wife and children shall continue to walk in the
ways of truth and godliness, resting their hopes of eternal salvation
on the finished righteousness of Jesus Christ the Son of God and the
alone Saviour of sinners, adhering to the visible fellowship of that
church which shall appear to them, on diligent, conscientious ex
amination, to possess the firmest basis of scriptural authority, and
choosing as their companions, whether permanent or occasional,

ILLNESS— MISSION TO JEWS. Ixxxi

only such as give evidence that they fear God and keep his com
mandments."

Then, after bequeathing to each child by name a
piece of household furniture, he concludes thus :—

" These individual bequests I make that my children may possess
a memorial of the love and esteem of their affectionate father, who.
having dedicated them often to the Lord in prayer, and recorded
many supplications on their behalf at the throne of grace, through
the merit and grace of the blessed Jesus cherishes the good hope
of meeting them all in the FATHER'S HOUSE, in which are many
mansions, there to resume social intercourse and to enjoy through
out eternal ages the blessings of an inheritance that is incorruptible,
uudefiled, and that fadeth not away."

The knowledge that this most precious document
signed and ready must have been a source of comfort to
our beloved father when, six months later, he was vi-ry
suddenly brought down to the gates of death. Early in
October an inflammatory attack, occurring between
Saturday night and Sabbath morning, exhausted his
strength in a few hours ; and eight weeks passed in
silence. Another illness, of nearly equal duration
le-s alarming, occurred in the winter of 1S4S-49. Let
it be enough to say that both of these led to exercises of
personal piety as deep as those already recorded.

In 1846 Dr. Symington was permitted to see the
desires he had long cherished in behalf of the house of
Israel in some measure realised. On 14th May the Rev.
John Cunningham, a man of colossal learning and the
most single-hearted devotedness. was ordained missionary
from the Reformed Presbyterian Church to the Jews
in London. Dr. Symington, who had eighteen months
before written a Pastoral Address on the Conversion

Ixxxii EVANGELICAL ALLIANCE.

of the Jews, was appointed to give the customary
charge, — an address full of scriptural wisdom and spirit;
and for many years afterwards, acting as the Synod's
missionary secretary, he formed the link between the
missionary and the Church.

Our father was urged to attend the conference in
Liverpool out of which the Evangelical Alliance sprang ;
but while that conference was meeting he was stretched
on a bed of sickness. When he recovered, he took part
heartily in the work of the committees by which pre
paration was made for the constitution of the Alliance
in August 1846 ; and particularly interested himself in
securing that the intercession and reign of Christ should
be recognised in the Basis, for this purpose moving the
addition of certain words to the fourth (afterwards made
the fifth) article. Mr. Bickersteth, in proposing the
adoption of the Basis, alluded to the change thus made
in the following terms : —

" After having come together in so large a conference on the
former footing, I felt at first some hesitation in making the addi
tion : but in this I soon found I was short-sighted. I did not look
at the largeness of our work — at the wide field whicli was gradu
ally opening before us. My Scotch brethren and my American
brethren have helped me here. When my beloved brother Dr.
Symington proposed, and Dr. Wardlaw seconded, the addition to
the fourth article, my whole mind concurred with it : but I was
afraid to consent till I saw how the other brethren came forward
and concurred in the alteration. And it was singular enough that,
at the next meeting, my friend and beloved brother Dr. Keith,
when I stated to him that the aggregate committee had made that
alteration, gave me permission to propose his name to the nomina
tion committee. He is going on an important mission to Germany :
may the Lord bless him in it ! I may add that he told me he felt com-

HOPES OF UNION. Ixxxiii

fort and assurance in going as a member of the Evangelical Alliance
to the brethren on the continent with that amendment subjoined." *

Before the time came for the great meetings in London
he had studied the subject of Christian union and made
himself master of all its bearings. The part he took in
the conferences, his journals, and letters, bear witness to
the lively delight he felt in the inauguration of this
great means for promoting and turning to good account
the visible unity of Christians. On the 23d of August
he preached in the pulpit of Dr. James Hamilton, Kegent
Square; and on the 25th moved the following resolu
tion : " That in this Alliance it is distinctly understood,
that no compromise of the views of any member, or sanc
tion of those of others, is either required or expected ;
but that all are held as free as before to maintain and
advocate their religious convictions, with due forbear
ance and brotherly love." The following sentences from
his speech will be read with interest in the light of those
efforts after incorporating union in Scotland which began
two years after his death :—

" There is no danger, I think, from a cordial acquiescence in the
sentiments of the resolution: but there may be some danger of
individuals going away with the impression that they are to keep
up their differences of opinion for ever. Now, one of the things
which from the very commencement has commended this movement
to my mind has been that it holds out to me a prospect — I grant, but
a very distant one — that our differences of opinion will be got
over. It is one of the means, and it appears to me one of the most
likely means, of bringing us to be of one mind. There is, indeed, a
mode of speaking on this subject which, I confess, I do not like. There
is a talking of forgetting our differences, and banishing our differences ;

* Official Report of Evangelical Alliance, p. 79.

Ixxxiv SPEECH.

and as some express it, merging our differences. I go further than all
these : I want the differences to be done away with altogether. I am
afraid that, if we merely agree to forget them, it will not be long before
something forcibly reminds us of them. I am afraid, if we merely
banish them, like some old culprits they will find their way back
before the time of punishment has expired. I am afraid, if we only
merge them, there will be some sectarian antiquary who will invent
a diving-bell to bring them up from the bottom of the ocean. I
think the best way, therefore, is to get rid of them altogether ; and
I have very great confidence in the moral influence of this Alliance,
in finally disposing of our differences. I think there is, in the
moral influence exerted on the minds of the members by our devo
tional exercises and by combined action, that which may give rise
to another element which will bind us together and bring us to
agreement, that is, communication of ideas, which has always been
an element in the union of individuals formerly strangers. In these
things there is much that is calculated to unite us. It is not the
inability to place our distinct opinions in a clear light, that keeps
us from seeing eye to eye ; but there is a worldly feeling, a prejudice,
in our breasts that prevents us from doing justice to our own in
tellects and judgments : and until such an influence as that I have
adverted to is exercised, we should never be able to see these things
alike. This is not theory. If I may refer to my own experience,
I would say, I realised this at the Bi-centenary Commemoration of
the Westminster Assembly, three years ago. We met there under
peculiar circumstances ; it was immediately after the heat of the
Voluntary Controversy in which we had been pitted together for
years. We read the Scriptures of truth — we sang the praises of
God — we joined in prayer — we read essays in one another's hearing.
And the result was, although I had taken part in the controversy
and though I did not feel that I had compromised my principles,
that I could not for my life have said a bitter thing of any one
member with whom I had been associated there." *

It was a favourite phrase of our father, in speaking of
anyone whose course of life he had occasion to observe
from year to year, " He's a growing man ; " and he

* Authorised Report, pp. 196-198.

FROM THE LOCKED BOOK. Ixxxv

rejoiced whenever he could say this with truth. The
handling of his private records reminds us of the phrase,
and brings to the children who were accustomed to look

o

on him as perfect the feeling how true the phrase was
of himself. There was a pretty thick octavo book, in
strong boards and closed with a stout lock, which used
to lie on his study table, an object of some curiosity
and awe. Only now (1879) is that book open before us,
and we make the discovery that it was begun on the
10th of January 1848, under a "long continued and
growing and painful sense of defectiveness in experi
mental piety. ... I find it difficult, amid the turmoil of
incessant occupation, to keep alive the flame of inward
devotion. It is not the secular business of the world
only, but the more sacred business of a minister's life,
which is apt to trample down, or trample out, the fire
of personal religion." Page after page, on to the end of
his life, reveals how earnestly and prayerfully he strove
to counteract these influences by courses of devotional
reading, by noting the hand of God in providence, and
by a solemn exercise of personal consecration once a
month. The contents are far too sacred for publication ;
but we may venture to give a portion of the entry on
2d June 1853.

" This day I complete the fifty-eighth year of my life and enter on
the fifty-ninth, coming near to what Dr. Chalmers calls happily
' the Sabbath of our earthly existence,' the seventh decade of life.
The year has been one of great health, calling for gratitude ; and
of much activity, calling for prayer to God to bless it to his
glory. I have not for long done so much work in my study as
during the past year ; and through God's grace I am enabled to
continue this kind of cherished labour.

Ixxxvi ASPIRATIONS.

" From the point of time which I now occupy I feel favourably
situated to contemplate * the funeral procession of centuries, the
hand's-breadth of man's earthly existence, and the vast gulf of
duration beyond.' Let me hear the summons, 'Behold the Bride
groom cometh, go thou out to meet him ! ' Let me diligently
inquire whether I am receding from or approximating to the source
of all light and life — whether I am nearing ' the blackness of dark
ness for ever' or the blaze of celestial brightness. In the year
on which I am about to enter, and during the brief remainder of
my earthly pilgrimage, may I have grace to put forth the energies
of my soul more vigorously in the service of God in the Gospel of
his Son ; and, in order to this, may I be studious to secure for
myself as much time as possible for exercises of sacred devotion —
* those golden hours to fit me for the skies.' Thou divine Spirit !
work in me according to thy mighty power ! Movw 0ew n^ri X.OLI

These words reveal the secret of the past part of our
father's life and of the fruitful years that remain.

CHAPTER Y.

PROFESSORSHIP AND LAST DAYS. 1853-1861.
MTATE 58-67,

THROUGHOUT the whole of his ministry William Syming
ton took hearty interest in young men. The dignity of
his character, although felt by everyone, did not prevent
his intercourse with the young being genial and help
ful : it was soon forgotten in the consciousness of sincere
goodwill and sympathy. At Stranraer the opportunity
of intercourse with those preparing for the ministry was
limited ; but when he came to Glasgow he put himself
into contact with the students of the Reformed Presby
terian Church attending the University, formed classes
for them, and invited them to his house.

The following letter, the date of which very nearly
marks the writer's jubilee as a minister, shews the kind
of influence Dr. Symington exerted in this direction.
Every reader will, we are sure, share our feeling of very
sincere gratitude that this memoir is enriched by such
a communication.

" 5 WESTOVER VILLAS, BOURNEMOUTH, HANTS,

} 2th June 1879.

" MY DEAR MR. SYMINGTON, — I am glad that you have under
taken to write a memoir of your lamented father. He was a very
distinguished man : many who have now passed away would have
read with the deepest interest the record of one whom they so much
admired and loved.

Ixxxviii MR. M'GILL.

"Beyond the immediate circle of his own family, I do not think
there was anyone that was more indebted to him than myself.
When he was ordained at Stranraer I was thirteen years of age,
just the time of life when the mind begins to open ; and his sermons
were to me the chief source of mental stimulus and spiritual instruc
tion. When, a few years later, I became a student of divinity, he
treated me with every possible kindness, admitting me to his study,
showing me whatever work he was engaged with, conversing freely
on every subject which he thought would interest me, and, without
seeming to exercise the least authority, really guiding my thoughts
and directing my studies. When I was ordained in July 1829, he
preached the ordination sermon, and delivered the charges to the
minister and people wrhich were at the time published. Looking
over some of the numerous letters which I received from him then
and afterwards, although saddened by the memory of the many
desolating changes which fifty years have wrought, it is refreshing
to recall, not only his talent and eloquence, which were known to
all, but his sound judgment, his wise counsels, his great and con
siderate kindness, and his powerful personal influence. He con
stantly told me of the books he was reading, giving me his opinion
of them, and directing my attention to whatever he thought spe
cially worthy of notice. This I felt at the time, and still more I
feel now at the distance of so many years, was intended for my
benefit. . . . Your father made frequent mention of the essays of
John Foster, the sermons of Robert Hall, the works of Isaac Taylor,
Tytler's ' History of Scotland/ and the biographies and histories of
the first Dr. M'Crie. Foster's 'Essay on Decision of Character'
he read many times, and I always thought that celebrated essay had
a considerable share in moulding his own character. Hall's sermons
he always delighted in, saying they were the finest specimens of
pulpit eloquence in the English language. Isaac Taylor was a
special favourite, and his successive volumes wrere eagerly perused
and warmly recommended."*

* The names may here be given of some of the authors whose works lie
read in later years. He kept a book in which some remark on each volume
read was inserted. Hare; Trench; Dr. Arnold; Alford ; Stanley; Birks ;
Henry Rogers ; Jeffrey ; Macaulay ; Stephen ; Arthur ; Rigg ; Yaughan ;
M'Crie ; Chalmers ; Hanna ; Gnthrie ; Arnot ; Candlish ; Whately ; Masson ;
Livingstone ; Lord Dufterin ; George AVilson ; Hugh Miller, and many
others.

PROFESSOR BINNIE. - Ixxxix

" For myself, I can only say, with all sincerity, that if I have been
of any use in the world, if my ministry has been of any service to
those among whom I have laboured, this is, under God, greatly due
to his character, his instructions, and his example. And I am not
the only one who might have made a similar confession. His in
fluence had the happiest effect upon the whole church of which he
was a member : the intelligence, the mental culture, and the effici
ency of her ministers were perceptibly improved ; and their worth
and excellence were better known and acknowledged than they had
previously been, after he became one of their number. — Believe
me to remain, my dear Mr. Symington, yours very truly,

JAMES M'GiLL."

In the communication from which an extract has been
already given, Professor Binnie mentions a significant
fact.

" I can never forget a parting visit I paid him in his
study one day in the autumn of 1845. I was going off
to spend a winter on the continent. He made me kneel
along with him, and commended me to God in a prayer
which affected me far more than any public prayer of
his bad ever done : it was so simple, so warm, so wise,
so clearly an outpouring of the heart."

It was our father's custom thus to pray with his
children at turning-points in the journey of life, and on
other special occasions.

The theological training of the students of the
Kefonned Presbyterian Church had been, since 1820,
under the care of Dr. Andrew Symington of Paisley.
In the middle of September 1853, while the Hall was
in session, his health gave way suddenly, in consequence
of an injury received in leaving a railway carriage.
Still the noble old man toiled on in his much-loved

xc HIS BROTHER ANDREW'S DEATH.

work, meeting with us in his dining-room during the
last week, when unable to cross the road to the Hall.
The last of these meetings was on the morning of the
20th ; on the evening of the 22d he fell asleep, — a ripe
saint, tender, prayerful, fervent, eloquent, " full of faith
and of the Holy Spirit," a man to whom the rare
privilege was granted of having trained nearly all
the ministers of his church who survived him, besides
many others in Ireland and America, and who lives in
the grateful love of every one who knew him.

When he returned from his deathbed, the bereaved
brother wrote in his diary : " The scene was a solemn
and affecting one. May I have grace to improve it
by following the dear departed in his faith, holiness,
humility and devotedness, by occupying till Christ come,
and by standing ready for the call of my divine Master."
Many similar references, written at much later dates,
shew how keenly the loss was felt which closed a singu
larly warm and fruitful brotherhood ; and among our
father's papers there is the full plan of a memoir of the
man whom he revered and loved more than any other.

The Synod met early in January 1854, and unani
mously appointed Dr. William Symington to the vacant
Chair of Systematic Theology, the efficiency of the Hall
being at the same time greatly increased by the appoint
ment of Dr. Goold to a new Chair of Biblical Literature
and Church History. The office was accepted with un
disguised pleasure, for the work was his delight ; but at
the same time with some hesitation and many fears, for
he was now in his fifty-ninth year. The record of secret
devotions, to which reference lias been made, bears

APPOINTED PROFESSOR. xci

witness to the profound sense of responsibility and the
many prayers with which he entered on the task.

Those about him, however, even those in the family,
were not permitted to see much of these feelings. What
we saw was an increase of diligence, where there seemed
no room for increase ; earlier rising so as to secure more
than the one hour hitherto spent in the study before
breakfast ; snatches of leisure from pastoral duties eagerly
used, at Bridge of Allan or some quiet spot on the Firth
of Clyde ; until a complete course of lectures had been
fully written. This extra labour extended over four or
five years, each year yielding about six hundred pages
of closely written manuscript. His pulpit was supplied
by Synod during the eight weeks' session of Hall ; but
otherwise the pastoral charge remained as before, and
these two months were more full of work than any
others. On five days of the week two hours were spent
with the students ; and sometimes there were extra
meetings on Saturdays.

For the Professor did not limit himself to delivering
lectures on Systematic Theology. Besides hearing exer
cises and conducting examinations, he gave a remark
able course of lectures on Homiletics. He held a very
decided opinion to the effect that those only who have
themselves had some success in preaching ought to be
set to train preachers ; and he eagerly gave his students
the benefit of his large reading, his shrewd acquaintance
with human nature, and his ripe experience. These
lectures were specially instructive, rich in wisdom, and
leaving on our minds a deep sense of the greatness of
the preacher's office. The Professor never appeared to

xcii A STUDENT'S IMPRESSIONS.

greater advantage than when delivering them collo
quially, and enlivening them with many a racy anecdote.
All the greater is our regret that, unless some student
may have preserved copious notes, they exist now only
in the shape of a fleshless skeleton, — neat and orderly
jottings, but scarcely intelligible even to one who heard
them.

The following letter shews how fresh the impressions
left on the mind of a student remain after twenty

years :—

" 3G CUMBERLAND STREET, GLASGOW,
30th June 1879.

" MY DEAR MR. SYMINGTON, — My recollections and impressions
of your father are of the most agreeable kind. It was more as a
professor than as a minister that I came under his influence. We
students were all proud of him as a man, a professor, a friend. As
a man, his commanding figure, gentlemanly manner, natural enthu
siasm and eloquence, inspired us with respect. As a professor, he
approached as near as perhaps is possible to a model. Punctual to
the hour, reverent in reading the Word of God, devout in prayer,
he funned in our hearts the flame of devotion. Then these Lectures
on Systematic Theology, what a treat to our opening minds ! so
comprehensive, methodical, demonstrative, elevated and elaborated,
brimming with information, all poured forth with such glowing
energy as at once revealed the sympathy of his own mind with his
theme and fixed ours. I would give much to be able to listen to
them again. The Homiletic Lectures, which were only occasional,
gave outlet to his abounding humour. Many a mirth-provoking
story is still remembered illustrative of the foibles of preachers in
the selection and division of texts. But these sallies served only to
impress on our softened natures an all-important truth. * Gentle
men,' he would add, ' be powerful preachers. Some are known as
funny, fine, flowery, pretty, sweet, and so forth : be you mighty.
Aim at being known as men of power.' Such, doubtless, was his
own ideal. Having chosen a substantial text, he spared no pains
on the matter, style, spirit and delivery to make the truth tell on the
hearts and minds of his audience; and he had a corresponding reward.

GOLDEN RULES FOR STUDENTS. xciii

" As a friend dispensing hospitality in his own house, he could
admirably adapt himself to students. Books new and old, articles
from and for the press, presents from lands far and near, were
made to interest us nearly as much as himself. A finer combina
tion of the gentleman, the preacher/ the professor, the friend, it
would be hard to find. — I am, my dear Sir, sincerely yours,

JOHN EDGAR."

Some of the rules wliich lie often pressed upon his
students remain in our memory. Although no origin
ality can be claimed for them, they are given here to
illustrate his character and perpetuate his usefulness.

1. Never use a text in praying or in preaching with
out having read it in your own Bible. By this means
accuracy is secured, much light is often found in the
context, and mastery of Scripture is at length acquired.

2. Begin every piece of study and composition with
solemn prayer. If interrupted, on resuming the pen lift
up your heart afresh.

3. Be superior to moods. Do not wait on an afflatus
before beginning to work. Seek strength, and go at

o O O ' O

your work with courage ; the mood will come. (The
example and words of Chalmers used to be quoted to
enforce this.)

4. Be always natural in speaking. Study elocution, of
course, but the best thing such study can do for you is to
make your utterance perfectly natural. For an example
of the natural expression of earnestness, go to the Salt-
market and watch the fish-wives bargaining and scolding.

The work of his large congregation was carried on
with unabated vigour during the last years of Dr.

xciv HIS SON WILLIAM HIS COLLEAGUE.

Symington's life. He maintained it in conspicuous pro
sperity — numerous, united, warmly attached to himself,
and with considerable evangelistic fruitfulness — to the
very last. An offshoot on the south side of the city,
kindly cherished by him in 1853, has for many years
been a considerable and fruitful congregation, under
the bountiful and genial pastorate of the Eev. John
M'Dermid. The mission in Green Street grew apace
in the hands of Mr. Edgar (whose admirable letter has
just been quoted); and from it, in 1863, a congrega
tion was formed in the extreme east of the city, which
is still highly prosperous. A third congregation in the
west end, although formally constituted by a disjunc
tion from AVest Campbell Street, derived a good part of
its strength from the old church in the east without
diminishing the attendance in its pews or the vigour
of its congregational life.

So much toil brought with it occasional illness, a
frequent sense of weariness, and the fear that while one
part of his work was done wrell, other parts might be
left undone. Not that any part was left undone : he
preached as earnestly and visited as assiduously as ever.
But, although he maintained his habitual cheerfulness—
which was not easily affected, because it had its roots
in Christian simplicity of heart and genuine goodwill
to men — the double work of minister and professor was
carried on at a serious expense of vital energy. This is
a thing which congregations and churches, when they
see a man going on earnestly with his work, do not,
alas ! understand. He craved assistance, not that he

AFTER MANY DAYS. xcv

might do less, but that more Anight be done ; and his
congregation at length took steps to procure him a col
league. Their choice fell, in March 1857, on his oldest
son, who had for thirteen years been minister at Castle
Douglas, — a man of culture and wisdom, with a singular
power of winning hearts, well fitted by his gifts as a
preacher to sustain the character of the Great Hamilton
Street pulpit. But the opposition made by his attached
flock, and his own deep conviction, retained to the last,
that he was not suited for a charge in a large city, led
my brother to decline this call. Our father was sorely
disappointed ; but he neither murmured nor was dis
heartened : and on the 3d of March 1859, the call
having been renewed, he was granted the desire of his
heart in seeing his first-born son inducted as his colleague
and successor.

One evening (the date cannot be precisely fixed) our
father returned in very good spirits from dining with
a Christian merchant, and told us that as soon as his
name had been announced, the Eev. Eajah Gopaul had
come to him and asked if he were the author of a book
on the Atonement, saying that was the first treatise on
theology put into his hands after he had begun to study
for the ministry in Madras. Later in the evening, Mr.
Anderson, the missionary under whom the Brahmin had
been brought to Christ, had taken him aside and asked
whether he remembered having preached at Springholm,
in the open air, from a certain text. He had preached
often there, he said, but could not recall the occasion

xcvi CHARACTER AT HOME.

or the text. "But I caji," said the missionary, "for I
was on the outskirts of the crowd, and my attention
was then for the first time seriously fixed on divine
truth." It was the only time they met here. Our
father told us this with simplicity and gladness, but not
without emotion.

When the breath of revival began to move with
gracious quickening over all parts of the church, Dr.
Symington was among the first to hail it. We find
him reading Arthur's " Tongue of Fire ; " rejoicing in
Spurgeon's Puritan soundness and astonishing energy of
faith ; circulating a pastoral address on revival which
Mr. M'Gill had prepared at the instance of the Synod ;
and taking part in special meetings for prayer.

It is impossible to convey to those who did not know
him a just idea of what our father was in private life
and in the family. Great knowledge of human nature
was accompanied by an indescribable pleasantness, the
product of love and humour. The look of gravity
which might be caught when his features were at rest,
changed instantly when one spoke to him into the
sunniest of smiles. He told a story admirably, and
laughed heartily at the wit of others if it was anything
genuine. Every inch a Christian gentleman in the best
sense of the word, bis distinguished courtesy appeared
quite as much at home as in general society : it was his
nature. One who gave and received the love of a son—
the Rev. Dr. Goold — has felicitously described him :—

" The power and value of system was notably exem-

HIS BUOYANCY. xcvii

plified by our departed father. He owed most of his
usefulness in life to what we may designate his peculiar
love and faculty of order. His very study was the
image of his thoughts — a place for everything, and
everything in its place. It was the same principle
that gave him success in that walk which he chiefly
cultivated — systematic theology. He was in his own
person a living refutation of the folly of the modern
prejudice against it. It was with him no dead
herbarium, but a living garden — no fetter cramping
the native elasticity of his thoughts, but the wing
with which he soared upward, till he could take more
accurate survey of the whole domain of divine truth.

"It is but right to add, that he ' adorned ' the doctrine
of his Saviour, as well as professed and believed it.
In private habits he was eminently devout. His
delight was communion with God. His closet could
testify to his prayerfulness. But yet there was nothing
of the morose about him. Genial and buoyant with the
glee of childhood, he was the life and spirit of every
company in \vhich he mingled ; in wit and repartee
never rivalled, but never losing in the joyousness of his
nature the dignity which became the Christian and the
minister ; the youngest of his grandchildren hailed him
as a companion, while they revered him as a patriarch."

The home at Annfield Place became in these latter
years strangely lonely, yet had a pathetic beauty about
it. All their six children were, after 1856, settled in
families of their own ; and our parents were left with
only a very faithful servant, Sarah, one of the good old
sort that is getting too rare, and without any domestic

g

xcviii OUR MOTHER'S WILL.

society except that of one another. None of the
family, it is true, was far away, and two sons and a
daughter had their homes in Glasgow, so that the
old house was frequently enlivened by the presence
of children and children's children. But the beautiful
thing was, that it was not dull even when none of
these were there. The old folks, as they sometimes
called themselves, laughingly said they were beginning
life again, and renewing the happiness of a youth
forty years past. It was quite true : they understood
if any ever did the secret of renewing youth by joy
in God and glad thankfulness for his abounding
mercies."''5" Our father contrived to spend less time in
the study that be might spend more with our mother,
and watched over her failing strength with the gallantry
of a bridegroom. It may seem a singular expression,
but it is the only one that will suit. Both hailed each
grandchild as it was born with a warmth of love which
could not be exceeded ; and after her death the follow
ing paper — her only will ! — was found in our mother's
workbox. The date shows it to have been written at a
time when she was called to look death in the face : it
is inscribed now on more than twenty little Bibles, and
her prayer has been signally answered in the case of
some who received them.

"GRANDMAMA SYMINGTON'S DYING GIFT TO HER GRANDCHILD
(WILLIAM SYMINGTON).

" May 1858. — Should it be the Lord's will to take me away
suddenly and soon, I add my wish that every grandchild may

* Ps. ciii. 1-5.

LAST ENTRY IN THE LOCKED BOOK. xcix

get a 4BiBLE as my dying gift, and marked so ; and that they
may read it daily and make it the rule of their life. And, oh !
may their heavenly Father pour out his Spirit upon them,
opening their eyes to see clearly his GREAT LOVE, and thus
drawing them unto him through Jesus Christ their Lord."

Our mother survived her husband for a few months,
and was, she said, as well and happy as a person
could be with a broken heart. When the end came
she said, "My anchor was cast long ago, and it is
holding firm now ; " and so composed herself to
sleep.

But while the sunset was bright, it was the brightness
of grace shining against clouds. At the close of 1861
his first serious illness required his son and colleague to
go to Leamington for prolonged rest. The following is
the last entry in his private record :—

"January 1, 1862. — The year which has just closed, like its prede
cessors, has been a chequered one. The last month the darkest of
all, from illness first of my son and latterly of my wife. The
amount of anxiety, distress, and watching compressed into the last
four or five weeks has been all but overwhelming. The Lord,
however, has upheld me. And now the invalids are both in a
state of promising convalescence. The Lord has had mercy on them,
and not on them only, but on me also, lest I should have sorrow upon
sorrow. Blessed be his gracious name ! May we be prepared for
whatever shall fall out during this period on which we have
entered ! We would rest on the Lord and wait patiently for
him. . . .

" A gloom hangs over our country from the death of great public
men, the prevalent commercial stagnation, and the possibility of
a war with America. May the Governor of the nations dispel the
cloud and send prosperity, by giving grace to repent and reform."

The only words omitted from the above extract are
those recording work done and books read.

c LAST SERMONS.

The whole of the very last entry in his diary is this—
"January 14. — Still weak as ever."

On the first Sabbath of 1862 Dr. Symington preached
two sermons on the words "Occupy till I come." On
Friday the 10th he was attacked with influenza; but
rose from bed on the 12th and insisted on preaching all
day. His text in the forenoon was Matthew vi. 19-21 :
" Lay not up for yourselves treasures upon earth, where
moth and rust doth corrupt, and where thieves break
through and steal ; but lay up for yourselves treasures
in heaven, where neither moth nor rust doth corrupt,
and where thieves do not break through nor steal : for
where your treasure is, there will your heart be also."
The feelings of weakness and depression with which he
was bravely struggling, may explain the striking fact
that his text in the afternoon, his last text, was the
same from which he had preached nearly a quarter of a
century before at Stranraer, when permitted to return to
his pulpit after long affliction — " It is of the Lord's
mercies that we are not consumed, because his compas
sions fail not " (Lam. iii. 22).* He appeared feeble in
the forenoon, but had much of his old fire and unction
in the afternoon.

He returned from the pulpit to bed, but rose on
Monday and wrote to his youngest son at Dumfries,
who was to occupy his pulpit on the 19th, asking him to
come prepared to lecture to the Young Men's Society,
as he feared his cold would prevent him keeping that
engagement. Although he never rose after the 14th,

* See p. lix.

WORDS TO OLD ROBERT WALKER. ci

nothing more serious than influenza was suspected for
some days ; and everything which the highest medical
skill could do in the hands of warm Christian friends,
Dr. George Wilson and the late Dr. Harry Rainy, was
done. His son preached again in his pulpit on the 26th,
and by that time hope was quite gone. Extreme and
mysterious exhaustion, for which there was no apparent
cause, baffled all skill : it was only after death that an
aneurism, the result of a strain years before through
slipping on ice, was discovered, which had been allowing
the life blood to ebb away from a large artery under the
skin. The parting from his old Christian friend Dr.
Rainy, after the beloved physician could no longer
conceal that his hopes were gone, was a scene not to be
forgotten : friend could still help friend.

During these two weeks our father frequently asked
that certain psalms and chapters should be read to him,
with prayer. When his faithful old beadle, Robert
Walker (a man of remarkable gifts), called one morning,
he said, " Robert, have you ever had any desire to
depart from this world ? . . . I had sweet meditatioDS
last night on departing hence." " Save for the friends
you hold so dear," said Robert. " Oh yes," our father-
answered, " but it is my dear old wife that I am thinking
of: the children are all settled in their own families."
He then named several of the elders to whom he wished
Robert to go and ask their prayers for him, adding,
" You and Mrs. Walker should set apart some time and
remember your minister at the throne of grace." The
good old man, after setting down these things in writing,
says: " The meekness and familiarity of his conversation

cii MEMORABLE WORDS.

struck me much : his soul seemed to me like a weaned
child."

It was truly so. The pen that writes these closing
words trembles at the remembrance of a ten days' con
flict with the last enemy, in which he saw an unclouded
mind winning decisive victory every hour through the
simplicity of faith. No description shall be ventured.
Let it only be said that there was not a single murmur
nor one longing toward earth ; that he was surrounded
by wife and children, and took a Christian's leave of
them ; that his constant desire was for the Word of
everlasting life. One day in the first week he said to
me, " I think if I were taken away in this illness I could
exercise a calm trust in the Eedeemer." Near the end
he repeated old Eowland Hill's lines—

" And when I'm to die
' Receive me/ I'll cry ;
For Jesus hath loved me,
I cannot tell why :
But this I can find
We two are so joined
He'll not be in glory and leave me behind."

And the very last words were —

" THERE REMAINETH A REST TO THE PEOPLE OF GOD."

The remembrance of such a victory is beyond all
price. Still my heart turns rather to two sayings of our
father that fell from him in talking with me some years
before, when he was in full health.

" OF COURSE NO ONE GETS A PARTICLE OF TRUE PEACE
EXCEPT IN LOOKING STRAIGHT OUT TO JESUS/'

And on another occasion, when the matter we were

STILL SERVING. ciii

speaking about was the case of one called on to relin
quish his own likings for the advancement of the cause
of Christ—

" A MAN'S LIFE is WORTH NOTHING AT ALL UNLESS IT BE

FRUITFULLY JOINED TO THE KINGDOM OF CHRIST. NOTHING
ELSE IS OF VALUE, BECAUSE NOTHING ELSE WILL LAST."

William Symington's life, from an early period of it,
was fruitfully joined to the kingdom of Christ. The
lesson and the comfort for us, who so sorely miss that
life now, are that its issues remain with the KING whom
he served, and serves, and shall serve for ever, " seeing
his face and having His name in his forehead."

MESSIAH THE PRINCE.

AUTHOR'S PREFACE.

THE present may be regarded as a sequel to the work
on the Atonement and Intercession of Christ, published
by the author some few years ago. The subjects, as
will be seen from the introductory pages of this volume,
have an intimate connexion with each other. The
glory of the divine Eedeemer is deeply involved in both.
The writer is not aware of the existence of any work on
the exact plan of that now offered to the public. It
has been his object to present a condensed, yet com
prehensive, view of the nature, properties, extent, and
duration, of the kingdom of the Messiah.

Two departments — the church and the nations-
have received a large share of attention. But their
paramount importance, apart from other considerations,
is sufficient to account for this, and to render any apology
unnecessary. In adverting, as was unavoidable in the
discussion of these topics, to questions that are keenly
agitated at the present time, the author has studied to
keep clear of all allusion to matters, purely of a party
nature, which have been unhappily mingled up with
the discussion of a great and vital principle. Having
no party purpose whatever to serve, he hopes he may
have been enabled to escape, in some considerable

cviii AUTHOR'S PREFACE.

degree at least, that bitterness of feeling, and obliquity
of judgment, which the spirit of party naturally engen
ders. It is one of the painful and unhappy results of
controversy, especially when it happens to involve
points in which the immediate interests of the re
spective parties are supposed to be concerned, that it
is almost sure so to pervert the mind, and awaken
animosities, as to be greatly unfavourable to the detec
tion and establishment of truth.

The author commits his work to the candid judgment
of all who love that Eedeemer, whose princely glory he
has attempted to delineate ; and to the promised blessing
of the Spirit of Christ, who can give efficacy to the
feeblest of human efforts.

W. S.

CHAPTER I.

NECESSITY OF CHRIST'S MEDIATORIAL DOMINION.

THE question of Paul, Is Christ divided? is one to
which professing Christians have not given sufficient heed,
and the evil consequences are abundantly apparent.

It was deemed essential to the salvation of men that
their Redeemer should possess the powers at once of
a prophet, a priest, and a king. These offices, while
essentially distinct, are necessarily and inseparably con
nected with one another. Such a union has been by
some utterly denied ; and its denial has laid foundation
for some capital errors, which have exerted a pernicious
influence on the Christian church. By others it has been
criminally overlooked ; and the neglect with which it
has been treated has occasioned vague and conflicting
conceptions regarding the great work of man's deliver
ance from sin and wrath by the mediation of the Son
of God.

If, as we presume will be readily admitted, the
whole of Christ's offices are necessary to the salvation
of fallen man, it follows that they are all essential to
the character of the Saviour, and that, of course, we
cannot suppose him to have existed for a moment with
out any one of them, as this would suppose him to
have been, for the time at least, no Saviour. This

A

2 NECESSITY.

fearful result might itself be deemed sufficient to put
Christians on their guard against fancying either that
Christ was invested with his different offices at dif
ferent times, or that he acts at one time according to
one and at another time according to another. From
the very first he must have possessed the powers of
all his offices ; and in every part of his work all must
have come into operation. For example, when he
taught his disciples, he acted not only as a prophet,
but also as a priest and a king ; inasmuch as the
doctrine which he taught brought fully to view his
sacerdotal character, and the authority with which his
instructions were enforced distinctly recognised his
regal power. Again, when as a priest he offered him
self a spotless sacrifice to God, he gave to the world
as a prophet a new revelation of the character of
God, and of the principles of the divine moral govern
ment ; at the same time that as a king he triumphed
gloriously over his enemies. In like manner, his royal
achievements not only manifest his majesty and his
power, but serve to publish the clemency of his grace,
and to recognise the merit of his atoning sacrifice as
the ground on which they proceed.

This doctrine of inseparable union does not by any
means confound the distinction subsisting between the
various offices of our Mediator, any more than the union
of persons in the Godhead amounts to a denial of the
essential distinction between the Father, Son, and Holy
Spirit ; or than the union of natures in the person of
the Son of God is at variance with- the ascription, by
the inspired writers, of some things to the one nature,

NECESSITY. 3

and of other things to the other nature. Without con
founding the distinction between them, we may, there
fore, safely maintain the inseparable union of Christ's
mediatorial offices — a union which obtained in every
pain he endured, and in every act he performed or will
ever perform in behalf of the elect ; and which it becomes
the believer joyfully and gratefully to recognise and
acknowledge, as the absence of any one of them would
disqualify him for performing the work of our redemption.

In proceeding to consider the kingly office of Christ,
it is to be borne in mind that it stands in inseparable
connexion with his sacerdotal office. He sits a Priest
upon his throne. Nor will any enlightened subject of
Sion's King feel that there is any incongruity, in his
case at least, between the mitre and the crown, the altar
and the throne, the censer and the sceptre, the smoking
incense and the shout of victory. ' We have a great
High Priest, that is passed into the heavens. This man,
after he had offered one sacrifice for sin, for ever sat
down on the right hand of God ; from henceforth ex
pecting till his enemies be made his footstool.'*

The kingly office of Christ forms an interesting part
of the Christian system, and as such both merits and
requires extensive illustration. We may judge of its
importance from the frequency with which Christ is
spoken of in the sacred writings under the character of
a King. Is th.e advent of Messiah announced to the
ancient church ? It is in these words : ' Rejoice greatly,
0 daughter of Zion ; shout, 0 daughter of Jerusalem ;
behold, thy KING cometh unto thee.'2 Are the members

1 Heb. iv. 14 ; x. 12, 13. 2 Zech. ix. 9.

4 NECESSITY.

of the cliurcli invited to behold his excellences? Such
is the character in which he is discovered : ' Go forth,

0 ye daughters of Zion, and behold KING Solomon, with
the crown wherewith his mother crowned him in the
day of his espousals, and in the day of the gladness of
his heart.'3 Is a gracious discovery of the Saviour
promised ? It is thus conveyed : * Thine eyes shall see
the KING in his beauty.' 4 Are the saints required to
exult in the Redeemer ? It is in these terms : ' Let
the children of Zion be joyful in their KiNG.'5 Does
the believer record the effect produced by some singular
manifestation of the divine presence to his soul ? This
is his language : 'Woe is me ! for I am undone ; because

1 am a man of unclean lips, and I dwell in the midst of
a people of unclean lips : for mine eyes Lave seen the
KING, the Lord of hosts.' 6 Or is the church required to
celebrate the ascension of her Lord ? In strains borrowed
from the triumphant entrance of an earthly monarch
into the capital of his kingdom, she exclaims : ' Lift up
your heads, 0 ye gates ; and be ye lift up, ye everlasting
doors ; and the KING of glory shall come in.' 7 Such
being the frequent allusion made in the Scriptures to
this particular feature of the Saviour's character, an ex
amination into the mediatorial government of Christ
presents peculiar attractions to every true disciple of
Jesus ; and as the theme is ample, as well as inviting, it
requires the patient, candid, and believing attention of
all who would be wise unto salvation.

The sovereign authority of Christ may be viewed

3 Song iii. 11. 4 Isa. xxxiii. 17. 6 Ps. cxlix. 2.

6 Isa. vi. 5. 7 Ps. xxiv. 7.

NECESSITY. 5

either as necessary, or as official. Viewing him as God,
it is necessary, inherent, and underived : viewing him
as Mediator, it is official and delegated. It is the latter
of these we are now to contemplate. The subject of
our present inquiry is, the MEDIATORIAL DOMINION of
the Son ; not that which essentially belongs to him as
God, but that with which, by the authoritative act
of the Father, he has been officially invested as the
Messiah. It is that government, in short, which was
laid upon his shoulders — that power which was given
unto him in heaven and in earth.

In proceeding to the consideration of this interest
ing and momentous subject, the first thing which claims
attention is the NECESSITY of Christ's kingly office.
This takes precedence of all other points, inasmuch
as its establishment will tend to prepare for the more
careful investigation of the other parts of the subject,
by impressing the mind with a higher sense of its
importance. ' For he MUST reign till he hath put all
enemies under his feet ' (1 Cor. xv. 25).

1. The kingly office of Christ is necessary to the
fulfilment of God's gracious purposes respecting the
elect. The right of dominion over all things necessarily
belongs to him as God. Had his kingdom embraced
nothing but the material and the moral worlds, generally
considered, there should have been no room, because
no need, for the mediatorial rule, all the purposes of
his government being perfectly subserved by his
essential control as God. But there is something else
than the material and moral world, generally considered,
under the government of the Almighty. Man, having

6 NECESSITY.

broken the original moral constitution under which he
was placed, and become liable, in consequence, to judicial
displeasure and punishment, and God having determined
to rescue a number of the human family from the fearful
consequences of sucli a state, that this might be done
honourably and successfully, it became necessary that
the government of these, and of others on their account,
should be committed to him wrho was chosen to be their
Saviour. God, from the very perfection of his nature,
could not, in his absolute character, deal with rebel
sinners in any way with a view to their salvation. In
this character he must seek their punishment, for he
is just : and not only could he not procure or offer
pardon and deliverance from the curse of the broken
covenant, but he could not even bestow it, nor could
he actually deliver them, or conduct them to any of
the blessings of salvation. Hence the necessity of
another being appointed, not only to purchase and to
offer redemption through his blood, but to apply it, to
give it effect, to bestow the benefits of grace on the
destined subjects of salvation.

2. Indeed, to complete the mediatory character itself,
such an office was requisite. Jesus, the chosen of God,
is of course a perfect Saviour. But this he could not
be without being invested with regal dignity and power.
The work given him to do, supposes him to be so in
vested. It is SALVATION ; and what is that ? It is not
merely, as we are apt to suppose, paying a ransom, by
which the claims of the divine moral government shall
be satisfied; it is not merely making announcement
that such satisfaction has been given and accepted, and

NECESSITY. 7

offering redemption to the guilty on this ground.
These are certainly important and essential parts of
salvation ; nor would we be understood as wishing to dis
parage either the one or the other. No ; we can never
enough appreciate or extol them. Still they do not, in
themselves, constitute salvation ; if there were nothing
more, not a single sinner could ever be saved. The
ransom must be applied as well as paid ; the offer must
be not only made, but accepted ; and to secure this the
Mediator must be invested with regal power.

Each office of Christ has its own peculiar province,
in which it is essential and indispensable. Generally
speaking, it may be said that his province as a priest
is to purchase ; as a prophet, to publish ; as a king, to
apply. In the first, he procures ; in the second, he
makes known ; in the third, he gives effect. They are
all alike essential : not one of them can be dispensed
with. The regal office can as easily be supposed to
supersede the sacerdotal or the prophetical, as the
sacerdotal or the prophetical can be supposed to super
sede the regal. It were absurd to talk of applying
what had not been procured ; but not less so to talk of
procuring what could not be applied.

Let us, for the sake of illustrating and confirming
the point under consideration, try what consequences
would follow from supposing government or dominion
to be expunged from the mediatorial functions of Christ.
As priest, he makes atonement for the sins of the
chosen of God, procures pardon, purchases deliverance
from condemnation, pays the ransom due for their sins,
and completely removes all legal obstructions to their

8 NECESSITY.

salvation. As priest, also, lie represents their case to
the Father, pleads the merits of his sacrifice, and ex
presses his will that they may be put in possession of
the purchased benefits of redemption ; and the Father
is pleased to hear and sustain the validity of his claims.
As prophet, he makes known to men that all this has
been dpne, informs them plainly that the curse of the
law has been removed, God reconciled, and heaven
opened for their reception. Yet will these avail for
their salvation ? All this may be conceived to be
done, and yet not one sinner rescued from the pit,
not one rebel restored to the favour of the Almighty,
not one child of Adam exalted to glory. Without
something more, the benefit arising from these inter
positions is lost ; without another office, the functions
of these two are neutralised. Without regal authority,
the sacrifice, however meritorious, has no power; the
intercession, however powerful, has no efficacy ; the
doctrine, however clear, has no saving influence ; and
the Son of God must be content to see the whole
human race perish for ever in their sins, as if his blood
had never been either shed on Calvary, or carried within
the veil. Such being the case, we can appreciate the
import of the answer returned by the Saviour to the
question of Pilate — ' Art thou a king then ? Thou
sayest that I am a king. To this end was I born, and
for this cause came I into the world.' 8

This view of the necessity of the kingly office in
particular to the perfection of the others, agrees well
with the account given in Scripture of the work of the

8 John xviii. 37.

NECESSITY. 9

Messiah. The purchase of redemption having been
effected, the ransom for sin paid, the decease at Jeru
salem accomplished, what step does he take next ?
Does he surrender all further concern in the salvation
of men ? Does he abandon all mediatorial actings, and
retire into the bosom of the Father ? No. Follow
him in his ascension to heaven ; see him pressing for
ward into the presence of God and presenting his
petition, ' Father, glorify thy Son, that thy Son also
may glorify thee.' Ere it is asked it is granted. This
is the address with which the Father salutes him as
he enters the heavenly places not made with hands :
' Sit thou at my right hand, until I make thine enemies
tby footstool/ As if he had said to him — Thou hast
established thy right to that rebel world : I surrender
the government of it into thy hands : go through it
and find out thy redeemed : gather them from the four
winds of heaven : for this purpose institute ordinances,
promulgate laws, issue commands, appoint servants,
subordinate whatever exists to the gracious and magni
ficent ends of thine appointment. And what is the
result ? Why, the mitre becomes a crown ; the censer
a sceptre ; the Mediator passes from the altar to the
throne ; heaven becomes at once a temple and a palace,
while its walls echo with the loud acclaim of welcome
bursting spontaneously from the whole celestial host to
the newly inaugurated monarch.

3. The kingly dignity of the Mediator is necessary,
as a reward of his obedience unto the death. Never was
service so meritorious, whether we consider the sacri
fice made or the end contemplated. In estimating the

io NECESSITY.

sacrifice made in performing this service, we must
remember that the Son of God left the bosom of his
heavenly Father, the region of uncreated light, and all
the attractions of celestial society ; that he put the
essential splendour of his perfections in eclipse, and
assumed the likeness of sinful flesh ; that he tabernacled
with men on the earth, and there submitted to poverty,
reproach, and pain ; that he endured the persecution of
men and devils, and suffered the most awful and mys
terious agony, springing from the hiding of his Father's
countenance. Then, the end contemplated was nothing
less than this : that men might be saved from ever
lasting destruction, made fit for heaven, reinstated in
the society of angels and of one another, and restored
to the favour of God. When or where was there ever
service to compare with that of Christ ? Who ever
delivered from misery so profound ? Who ever exalted
to bliss so dignified ? Who ever made sacrifices so
self-denied, in order to accomplish a benevolent under
taking ? Here is merit transcendent, overwhelming,
which beggars description and sets comparison at de
fiance.

Should not such service be rewarded ? Every prin
ciple of moral rectitude says that it should. * Ought
not Christ to have suffered these things, and to enter
into his glory ? ' (Luke xxiv. 26). This is not more a
maxim of inspiration than a dictate of right moral
feeling; and with this the stipulations of the eternal
covenant, inspired predictions, the testimony of the
Mediator himself, and the assertions of his apostles, all
cordially harmonise.

NECESSITY. ii

But in what shall this merited reward consist ? Not
merely in the satisfaction of his own bosom, and the
approbation of his heavenly Fa.ther. These are great,
indeed, but they are not enough. They are inward,
and, however fit to be appreciated by the Saviour
himself, inadequate for giving expression to others
of a sense of the value of his work. There must be
something substantial, visible, outwardly glorifying, in
the mediatorial reward ; something to attract the notice,
and call forth the applause of men and angels. Kegal
exaltation, absolute and unlimited, meets exactly the
requirements of the case. If men, who have been
faithful over a few things, are to be rewarded by
being made 'rulers over many things,' surely it is
due to him who, ' as a Son, has been faithful, like
Moses, over all his house/ that he be made l ruler over
all.' Having, as a part of his humiliation, suffered
himself to be made subject to rulers, to be placed at
their bar, to be judged by their laws, to be counted
worthy of death by their unrighteous decree, it is
fitting that, in reward of what he has effected, he
should be invested with sovereign rule over the princes
of this world, and, in his turn, demand of them obedience
to his authority, punish them for their proud and obsti
nate rebellion, and subordinate all their measures and
movements to the gracious purposes of his reign.

4. Nor is this dominion less requisite to counteract
the opposition made to the work of mans salvation by
its enemies. l For he must reign, till he hath put all
enemies under his feet/ That a work of such grace and
benevolence as that of man's salvation should provoke

12 . NECESSITY.

hostility, seems strange ; but it is not more strange than
true. It has many enemies — enemies to its internal
operations in the heart; and enemies to its outward
administration in the world. Against those internal
operations in the heart which salvation supposes, there
rise up a host of adversaries. The law, as a covenant
of works, by demanding the punishment of the guilty
violator, slays the peace of the soul. Indwelling cor
ruptions wage incessant warfare against the quicken
ing, sanctifying, and comforting work of the Spirit.
1 1 find then a law that when I would do good, evil
is present with me.' Satan and his emissaries, numer
ous, subtle, and powerful, assail by their temptations,
accusations, and persecutions. ' AVe wrestle not against
flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this
world, against spiritual wickedness in high places.' The
world, with its allurements and terrors, its smiles and
frowns, tries to undermine the principles of stability.
' Because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth
you.' Death, by threatening to execute the curse
of the broken covenant, awakens slavish fears ; deprives
of tranquillity ; maintains in ignoble and distracting
bondage. He must be a king in order to threaten
to hold the body in corruption, and then to engulf in
final ruin both soul and body for ever : ' to deliver
them who, through fear of death, were all their lifetime
subject to bondage.' 9 In opposition to the outward ad
ministration of the work of Christ in the world, also, a

9 Rom. vii. 21 ; Eph. vi. 12 ; John xv. 19 ; Heb. ii. 15.

NECESSITY. 13

whole Lost of enemies stand forth. Wilful ignorance,
unblushing infidelity, hardened profanity, open idolatry,
Mohammedan delusion, Jewish obstinacy, antichristian
domination, and civil misrule, form a combined phalanx
of portentous breadth and depth ; an unholy alliance of
discordant materials, yet breathiog only one spirit of
determined enmity to the reign of Christ in the world,
and resolved to prevent the progress, and, if possible,
to effect the extermination of his kingdom, by every
means in their power.

Are these enemies to meet with no resistance ? Is
the kingdom of the Messiah to fall a prey to their
rapacious hatred, and that of his great arch-enemy to be
erected on its ruins ? Certainly not. It is the prayer
of every saint that they may meet with a signal defeat.
The honour of the Saviour himself demands their final
overthrow ; and the word of God assures us that
such shall be the ultimate issue of the contest. By
whom is this end to be brought about, but by the
Messiah himself? 'My sword/ says he, 'shall be
bathed in heaven : behold it shall come down upon
Idumea, and upon the people of my curse, to judgment.
The sword of the Lord is filled with blood ; it is made
fat with fatness, and with the blood of lambs and goats,
with the fat of the kidneys of rams ; for the Lord hath
a sacrifice in Bozrah, and a great slaughter in the land
of Idumea.' Isa. Ixiii. 1-4 : 'Who is this that cometh
from Edom, with dyed garments from Bozrah ? This
that is glorious in his apparel, travelling in the great
ness of his strength ? I that speak in righteousness,
mighty to save. Wherefore art thou red in thine

14 NECESSITY.

apparel, and thy garments like him that treadeth in
the wine-fat ? I have trodden the wine-press alone ;
and of the people there was none with me : for I will
tread them in mine anger, and trample them in my
fury ; and their blood shall be sprinkled upon my
garments, and I will stain all my raiment. For the
day of vengeance is in mine heart, and the year of my
redeemed is come.' :

To the accomplishment of this work, investment with
regal power and authority is indispensable. In this
capacity it is that Jesus encounters his enemies. It
is not on the white horse merely, but on the red, the
black, and the pale, that he goes forth conquering
and to conquer, and bearing back with him from the
field of battle the palm of victory. Nor is there any
thing in this at variance with his general character as
Mediator. The saviour of his people, and the conqueror
of their foes, are not incompatible features. The pros
perity of the people of God is intimately connected
with the destruction of their enemies. These things
go necessarily hand in hand. At the deluge, the
preservation of the true seed and the destruction of
those who had corrupted their ways, were inseparably
conjoined. The rescue of the Israelites from Egypt
stood connected with the overthrow of the Egyptians ;
and when the Jews were restored from Babylon their
Chaldean oppressors were spoiled.

5. The kingly office is not less necessary to meet the
needy circumstances of Christ's own people. They are
all of them, by nature, rebels, enemies to Christ, both

10 Isa. xxxiv. 5, 6 ; Ixiii. 1-4.

NECESSITY. 15

in their minds and by wicked works ; their bosoms
rankle with every hostile feeling ; the carnal mind is
enmity against God, and by nature all are carnal, sold
under sin. It is not possible, such being the case,
that they should embrace of themselves the overtures
of reconciliation, accept without hesitation the offers of
mercy, and acquiesce with cordiality and esteem in the
terms of salvation. No ; they treat them with despite,
they spurn them from them with scorn. They must be
reconciled— they must be made willing — their imagina
tions must be brought down. And how but by the
Saviour's rod of omnipotent strength sent forth out of
Zion ; by the irresistible sceptre of his grace, swayed
with authority for this very end ; by the sharp arrows
of conviction which penetrate the heart of the King's
enemies only when propelled by him whose right hand
teaches terrible things, and who, in regal majesty, rides
prosperously, because of truth, and meekness, and
righteousness ! They are all by nature guilty, and
stand in need of pardon ; but to dispense forgiveness
is a royal prerogative, and Christ could never have
exercised it had he not been a king. They are
naturally unruly, and need to be governed ; nor can
they frame or execute laws for themselves : — the Lord
is their lawgiver ; and to promulgate laws, to enact
statutes, belongs to one invested with regal dignity.
They are, moreover, weak and defenceless ; exposed to
the combined opposition of the enemies formerly
specified, they have, in themselves, no ability to
withstand either their artifices or their strength :—
that he may not only restrain and conquer all their

1 6 NECESSITY.

enemies, but rule and defend themselves, Christ must
hold the office of a king.

Such is the varied necessity that exists for the regal
office of the Mediator. A review of the several points
by which it is established, may serve to strengthen our
conviction of the importance attaching to this feature
of the character of our Eedeemer. Without Christ's
kingly work, the gracious purposes of God could not
be executed ; the mediatorial character itself would not
be complete ; the work of salvation must continue un
rewarded ; the enemies of truth and holiness should
finally triumph, and the necessities of the children of
God remain for ever unsupplied. Such things cannot —
shall not be. ' The Lord is our king, and he will save
us* (Isa, xxxiii. 22). The exalted Redeemer is at once
'a Prince and a Saviour' (Acts v. 31).

CHAPTER II.

REALITY OF CHRIST'S MEDIATORIAL DOMINION.

THAT Christ, besides the dominion which belongs to
him originally and essentially as God, is invested with
a delegated and official dominion as Mediator, is capable
of being established by a variety of cogent proof. The
necessity of such dominion to the work of salvation,
established in the preceding chapter, itself constitutes
an argument of some weight on this point. But other
evidence is at hand.

1. Long before his advent in the flesh, there were
prefiqurations of this feature of the Saviour's character.

J- t/ t7

Whether all the kings of Israel and Judah are to be
regarded as express types of Messiah the Prince or not,
it cannot be questioned that some are to be looked upon
in this light. This was certainly the case with Mel-
chizedek. That he was a type of Christ, is affirmed :—
1 Thou art a priest for ever after the order of Melchize-
dek.' * The points of accordance are manifold and
striking. The very name signifies ' king of righteous
ness/ and points directly to him who, righteous in him
self, wrought out for his people a justifying righteous
ness, works a sanctifying righteousness within them by
his Spirit, and sways them with a sceptre of righteous-

1 Ps. ex. 4; HeT>. v. 10.

B

1 8 REALITY.

ness. His designation ' king of Salem,' that is ' king
of peace,' fitly enough points out one who, whether as
regards the disposition for which he was distinguished,
the blessing he died to procure, or the effects of his
administration, is well entitled to be called 'the Prince
of peace.' What he did, in bringing forth bread and
wine to Abraham and his army returning from the
slaughter of the kings, is no unapt emblem of the
spiritual nourishment and refreshment which the Messiah
affords to his soldiers engaged in warfare with the
enemies of their salvation. But the point which, most
of all, marks him out as typical of our mediatorial king,
is his combining in his own person the regal and sacer
dotal offices. Besides being 'king of Salem,' he was
'priest of the Most High God.'2 He was a royal priest
— a sacerdotal king — and thus an eminent type of him
who, exerting his power on the footing of his purchase,
sits 'a priest upon his throne.' Moses resembled Christ,
not only in the facts of his personal history and in
his official acts as a mediator in general or prophet in
particular, but as ' king in Jeshuruu.' a Jeshurun sig
nifies upright, and refers to the people of Israel, who
were required, and understood, to possess this character.
The Jewish legislator thus typified Him who, being l king
in Sion/ rules among the upright in heart, and governs
them with integrity and truth. And as Moses, in the
capacity in question, gave his people laws, so Jesus has
given his laws, not indeed of carnal ordinances, but of
steadfast faith and inward spiritual obedience. — David,
too, to say nothing of the import of his name as the

3 Heb. vii. 2. 3 Deut. xxxiii. 5.

REALITY. 19

beloved, of his personal qualifications, and of his suf
ferings, cannot fail to strike every one at all acquainted
with his history, as a remarkable type of Christ; — in
the auspicious commencement of his power by the signal
overthrow of the vaunting champion of the Philistines ;
—in his valour in war, and his wisdom and humanity
in peace ; — in the principles and character of his ad
ministration, in which he led his people according to
the integrity of his heart, and guided them by the skil-
fulness of his hands ; — and in the covenant of royalty
made with him and his seed for ever. So close is the
resemblance, that the Messiah himself is more than
once spoken of by the prophets, under the very name
of David.4 — But by none was the mediatorial dominion
more strongly prefigured than by Solomon. In the
wisdom of his administration — in the extent of his
territory— in the wealth of his subjects — and in the
peacefulness of his reign, he was a remarkable type of
the Messiah ; so much so, that in that mystic epitha-
lamium in which the Saviour's excellency and love are
so fully set forth, this is the very name by which he is
designated : ' Go forth, 0 ye daughters of Zion, and
behold King Solomon, with the crown wherewith his
mother crowned him in the day of his espousals, and in
the day of the gladness of his heart.' 5

2. Prophecy, as well as type, bore testimony to this
view of the Saviour's character. The very first predic
tion is conceived in terms which allude to the ancient
way in which victorious kings expressed their conquest,

4 Jer. xxx. 9 ; Ezek. xxxiv. 23, 24 : Hos. iii. 5.
5 Song iii. 11.

20 REALITY.

namely, by placing their feet on the necks of their foes.6
When the dying patriarch foretold that the 'sceptre
should not depart from Judah, nor a lawgiver from
between his feet, until Shiloh come,' 7 his language
clearly enough imports, that on him of whom he spake,
should devolve, at his coming, that judicial and legislative
authority which had been previously exercised by others.
Balaam prophesied : ' There shall come a star out of
Jacob, and a SCEPTRE (the emblem of regal power) shall
rise out of Israel.' 8 David said : ' Yet have I set my
king upon my holy hill of Zion/ — a prediction which is
expressly applied in the New Testament to Christ.9
The forty-fifth Psalm undoubtedly refers to the Messiah.
The circumstances which it details were not verified in
the history of Solomon's reign, besides being, many of
them at least, inconsistent with the tenor of his private
life, and at variance with the fortunes of his family.
The titles by which the person spoken of is saluted, the
multitudinous character of his progeny, and the per
petuity of his kingdom, all show that a greater than
Solomon is here. Now, in this Psalm, the regal character
is sustained throughout : ' I speak of the things which I
have made touching the king. Gird thy sword upon
thy thigh, 0 most Mighty, with thy glory and thy
majesty. Thy throne, 0 God, is for ever and ever;
the sceptre of thy kingdom is a right sceptre.' 10 But
time would fail to enumerate particularly all the pro
phecies bearing on this point, and we must content

6 Gen. iii. 15. 8 Num. xxiv. 17.

7 Gen. xlix. 10. 9 Ps. ii. 6 ; Acts iv. 25, 26.

10 Ps. xlv. 1, 3, 6.

REALITY. 21

ourselves with referring to some others in the
margin. n

3. Many of the titles which are applied to Christ in
the Scriptures, bear on this subject. He is designated
LORD : — f God hath made that same Jesus, whom ye
have crucified, both Lord and Christ. — LEADER and
COMMANDER : — ' Behold, I have given him for a witness
to the people, a Leader and Commander to the people.'
— JUDGE : — ' The Lord is our Judge' - - RULER :—

' Thou, Bethlehem Ephratah, out of thee shall he come
forth unto me, that is to be Ruler in Israel.'1

4. The Saviour laid claim himself to this character.
The passage in which this is related deserves particular
attention. ' Then Pilate entered into the judgment-hall
again, and called Jesus, and said unto him, Art thou the
king of the Jews ? Jesus answered, My kingdom is not
of this world. If my kingdom were of this world, then
would my servants fight, that I should not be delivered
to the Jews ; but now is my kingdom not from hence.
Pilate therefore said unto him, Art thou a king then ?
Jesus answered, THOU SAYEST THAT I AM A KING. To
this end was I born, and for this cause came I into the
world, that I should bear witness unto the truth/13 It
had been generally rumoured that Jesus was king of
the Jews. The jealousy of the Eoman government was
excited. Pilate feels himself bound, from his office, to
call him to account on this point. Jesus, while he
explains the sense in which his regal character was to

11 Ps. Ixxii. ; Ixxxix. 19-24 ; ex. 1-3 ; Isa. ix. 6, 7 ; xi. 1 ; Jer. xxiii. 5, 6 ;
Ezek. xxxvii. 24; Zech. ix. 9, &c.

12 Acts ii. 36 ; Isa. Iv. 4 ; Isa. xxxiii. 22 ; Mic. v. 2.

13 John xviii. 33, 37.

22 REALITY.

be understood, does not deny the fact. On the con
trary, he explicitly avows it. No sinister motive could
induce him to decline acknowledging it. Nor does he
content himself with a mere simple avowal ; but he
speaks of it as closely connected with the great purpose
of his appearance in our world.

5. We find that others recognise the validity of his
claim. It is acknowledged by intelligent and moral
beings of every class and rank. At the head of these,
stands God the Father himself : — ' Thou settest a crown
of pure gold on his head ' — * God also hath highly exalted
him, and given him a name which is above every name ;
that at the name of Jesus every knee should bow, of
things in heaven, and things in earth, and things
under the earth/1 Next come angels, tuning their
harps of gold to the praises of Zion's King : — ' And
behold thou shalt conceive in thy womb/ said the angel
to Mary, ' and bring forth a son, and shall call his name
JESUS. He shall be great and shall be called the Son
of the Highest : and the Lord God shall give unto him
THE THRONE of his father David : and he shall REIGN
over the house of Jacob for ever ; and of his KINGDOM
there shall be no end/ 'And I heard the voice of many
angels/ says John, 'round about the throne, saying,
Worthy is the Lamb that was slain to receive POWEK»
and riches, and wisdom, and strength, and honour, and
glory, and blessing/1 Then follow the saints, with
notes less high, perhaps, but not less distinct or sincere.
4 The star-led wizards ' inquire for ' the heaven-born
child/ in these words, 'Where is he that is born KING

14 Ps. xxi. 3; Phil. ii. 9, 10. 15 Luke i. 31-33; Rev. v. 11, 12.

REALITY. 23

of the Jews ? ' while, as an act of lowly homage, they
unfold their ordoriferous treasures and lay them at his
feet. Nathanael witnessed this good confession :—
' Eabbi, thou art the Son of God ; thou art the KING of
Israel/ And the Apostle of the Gentiles, as he exhibits
Jesus Christ 'for a pattern to them who should here
after believe on him to life everlasting/ exclaims, ' Now
unto the KING eternal, immortal, invisible, the only wise
God, be honour and glory for ever and ever, amen.' 1(; His
enemies are reluctantly compelled to bring up the rear
of witnesses to his royal claims. The Jewish multitude
rent the air with their shouts, as he entered into Jeru
salem, crying, ' Hosanna, blessed is the KING of Israel
that cometh in the name of the Lord/ The Roman
soldiers unwittingly bore their part, as they ' bowed the
knee before him and mocked him, saying, Hail, KING
of the Jews ! ' And Pontius Pilate must needs cause to
be put on his cross, written in Hebrew, and Greek, and
Latin, the unalterable title, ' JESUS OF NAZARETH, THE
KING OF THE JEWS ' — a title which was read, we may
conclude, with profit by many of the multitude, and
which was, perhaps, the principal means of conveying
to the malefactor that knowledge of the Saviour's
character which led to his conversion.17

6. In harmony with all this evidence, is the circum
stance that royal appendages are described as belonging
to him. We say nothing here of his kingdom, as this
will fall to be spoken of afterwards. He wears royal
titles. As expressive of his being the inherent source,

16 Matt. ii. 2 ; John i. 49 ; 1 Tim. i. 17.

17 John xii. 13 ; Matt, xxvii. 29 ; John xix. 19.

24 REALITY.

the meritorious author, and liberal bestower and sup
porter of spiritual and eternal being, he is called the
' PRINCE OF LIFE ' :— to denote his dominion and autho
rity, he is spoken of as ' KING OF SAINTS ' : — and, as
indicative of his absolute and universal supremacy, he is
represented as having on his vesture and on his thigh
the splendid inscription, < KING OF KINGS, AND LORD OF
LORDS.' l He occupies a throne, — the seat of royalty,
from which the king dispenses his laws, and on which
he receives the homage of his subjects : — 'Thy THRONE,
0 God, is for ever and ever. To him that overcometh,
will I grant to sit with me on my THRONE/ l His head
is adorned with a crown of purest radiance, surpassing
in worth and beauty the most costly diadem ever worn
by earthly monarch, composed of the richest material,
and studded with the brightest gems — its substance
being true honour, and its jewels immortal souls. ' Thou
settest a CROWN of purest gold on his head. Thou hast
CROWNED him with glory and honour. Upon himself
shall his CROWN flourish. They shall be mine in that
day when I make up my JEWELS/ 2 He wields a sceptre,
the rod of office, the symbol of regal authority, and the
instrument by which the monarch at once gathers and
governs his people, and smites and subdues his enemies.
* The SCEPTRE of thy kingdom is a right SCEPTRE. The
Lord shall send the ROD of thy strength out of Zion.
Thou shalt break them with a ROD of iron ; thou shalt
dash them in pieces like a potter's vessel/ 2 Laws are
essential to dominion ; it cannot exist long without

18 Acts iii. 15 ; Rev. xv. 3 ; xvii. 14 ; xix. 16. 19 Ps. xlv. 56 ; Rev. iii. 1, 2.

20 Ps. xxi. 3 ; viii. 5 ; cxxxii. 18 ; Mai. iii. 16. 21 Ps. xlv. 6 ; ex. 2 ; ii. 9.

KEALITY. 25

them ; and there can be no administration where they
are entirely wanting. The Messiah is not without these ;
the Scriptures are the law of the Lord — a code at once
righteous, suitable, extensive, and efficacious : — ' The law
is holy, and the commandment holy, just, and good '
— ' being not without law to God, but under law to
Christ.'2 Numerous and glorious are his attendants.
At the giving of the law they are thus described : ' The
Lord came from Sinai, and rose up from Seir unto them :
he shined forth from Mount Paran, and he came with
TEN THOUSANDS OF SAINTS/ At his advent : ' Suddenly
there was with the angels a multitude of the heavenly
host, praising God and saying, Glory to God in the
highest, and on earth peace, good will toward men/
During his life : ' ANGELS came and ministered unto
him/ At his ascension: 'The chariots of God are
twenty thousand, even THOUSANDS OF ANGELS : the
Lord is among them as in Sinai, in the holy place.
Thou hast ascended on high, thou hast led captivity
captive/ And, at his second coming, when the judg
ment shall be set and the books opened : * THOUSANDS,
THOUSANDS shall minister unto him, and TEN THOUSAND
TIMES TEN THOUSAND stand before him. Behold the Lord
cometh with TEN THOUSAND OF HIS SAINTS/ 2 -Then, he
has his servants and ambassadors. Of the elements, it
is said : ' He maketh his MINISTERS a flaming fire/ Of
the angelic tribes : ' Are they not all MINISTERING
SPIRITS sent forth to minister for them who shall be heirs

22 Rom. vii. 12 ; 1 Cor. ix. 21.

23 Deut. xxxiii. 2 ; Luke ii. 13, 14 ; Matt. iv. 11 ; Ps. Ixviii. 17, 18 ; Dan.
vii. 10; Jude 14.

26 REALITY.

of salvation ? ' Of the ministers of religion : ' Now,
then, we are AMBASSADORS for Christ, as though God did
beseech you by us : we pray you in Christ's stead, be
ye reconciled unto God. Let a man so account of us as
of the MINISTERS OF CHRIST/ 24 — How shall we describe
his revenues — the honour, and glory, and worship, and
respect, and esteem, and constant obedience, which he
exacts as tribute from all the subjects of his dominion ?
* He is thy Lord, and worship thou him. Give unto the
Lord the glory due unto his name : bring an offering,
and come into his courts. Oh worship the Lord in the
beauty of holiness : fear before him all the earlh.' 25-
And all the royal prerogatives of apprehending and
liberating, of condemning and acquitting, of life and
death, of pardon and execution, belong to him without
reserve : i I kill and I make alive ; I wound and I heal :
neither is there any that can deliver out of my hand.' 2l
—Such, if we may so speak, are the ensignia of the
Mediator, ensignia of transcendent value and matchless
splendour. No titles like his titles ; — no throne of such
peerless majesty; — no crown of such overpowering
radiance ; — no sceptre of such resistless might ; — no laws
so equitable or beneficent ; — no retinue so large or so
illustrious ; — no ministers so dignified ; — no revenues so
rich ; — no prerogatives so absolute, as his ! ' Who in the
heaven can be compared to the Lord ? who among the
sons of the mighty can be likened unto him ? '

Of the reality of Christ's mediatorial dominion there

24 Ps. civ. 4 ; Hcb. i. 14 ; 2 Cor. v. 20 ; 1 Cor. iv. 1.

25 Ps. xlv. 11 ; xcvi. 8, 9. £6 Deut. xxxii. 39.

REALITY. 27

can thus be no doubt. Great must be the guilt of
those who deny it. To do so is to nullify types ; to
contradict prophecy ; to blot out the Saviour's titles ; to
give the faithful and true Witness himself the lie ; to
convert his regalia into empty baubles ; and to reduce
his prerogatives to mere mockery and show. While
we profess to recognise and acknowledge the Prince of
life, let us not, by reducing our acknowledgment to an
empty form, be guilty of re-acting the impious mockery
of those who, in derision of his claims, placed on his
head a crown of thorns, put on him a purple robe ; and
as they shouted, * Hail, King ! ' smote him with their
hands. Rather let us place on his head the crown of
our salvation, submit cheerfully to be governed by his
laws, and look forward to being honoured to sit with
him on his throne of glory in the heavens.

CHAPTER III.
CHRIST'S QUALIFICATIONS FOR THE KINGLY OFFICE.

1. Personal dignity forms a primary and conspicuous
feature in the regal qualifications of the Messiah.
This, if not always deemed essential in a king, is gene
rally regarded as fit and proper. This general sense
of its propriety may be inferred from the ease with
which men in every age have gone into the principle
of hereditary government. A degree of personal
dignity or natural majesty, either real or adventitious,
seems essential to qualify for rule. That the reins of
government should be placed in the hands of one
entirely destitute of everything of this nature, is repug
nant to all our feelings of propriety. On this principle
proceeded the answer to the question put by Gideon
to Zebah and Zalmunna : — ' What manner of men were
they whom ye slew at Tabor? As thou art, so were
they; each one resembled the children of a king.'1 To
the same purpose is the reflection of the wise man : —
' Woe to thee, 0 land, when thy king is a child, and
thy princes eat in the morning. Blessed art thou, 0
land, when thy king is the son of nobles ! ' : Now, great
is the personal dignity of our mediatorial King. He is
the SON OF GOD — a title by which he is designated

1 Judg. viii. 18. a Eccl. x. 16, 17.

QUALIFICATIONS. 29

times without number in the Scriptures. Into the
question, whether his sonship be personal or official,
we cannot be expected fully to enter here. The re
mark we have made, however, proceeds on the sup
position that it is personal; for, if he were the Son
of God only in an official or figurative sense, sonship
could never be adduced as qualifying for the very office
from which it derived its own existence. Sonship
cannot both be derived from, and qualify for, office at
the same time. But that the title in question may
safely be viewed as denoting personal dignity, as in
volving something supernatural or divine, as implying
a constructive assumption of such dignity as belongs
only to God, is borne out by the circumstance, that
his assuming this title was considered, by the highest
legal and ecclesiastical authorities of the Jews, as
sufficient to expose him to the charge of blasphemy,
because by doing so he thus made himself equal with
God ; — an inference which he never once attempted to
deny, while he vindicated himself from the imputation
which it was falsely understood to involve. ' Therefore
the Jews sought the more to kill him, because he not only
had broken the Sabbath, but said also that God was his
Father, making himself equal with God/ 3 The sonship
and office of Christ are, also, frequently spoken of as
different ; they are often set in opposition to one
another, and even introduced as distinct parts of the
same simple propositions ; as, for example, when it is
said, ' He preached Christ in the synagogues, that he is
the Son of God' — 'I believe that Jesus Christ is the

3 John v. 18.

30 QUALIFICATIONS.

Son of God.'4 Besides, official son ship is a common
thing, but that of Christ is spoken of as peculiar and
exclusive ; whence he is called God's ' own Son/ and
his ' only begotten Son ' 5 — language expressive of a
relation supreme in dignity, unique in nature, without
a parallel, absolutely his own. That he is qualified
for mediatorial dominion by his personal dignity as the
Son of God is very impressively set before us in the
words of the angel to Mary : — * lie shall be great, and
shall be called the Son of the Highest : and the Lord
God shall give unto him the throne of his father David.'6
If the land may be pronounced blessed whose king is
' the son of nobles/ how greatly blessed must that king
dom be whose ruler is ' the Son God ! '

2. The personal dignity, however, is not, in this case,
such as to prevent a near relationship to the subjects
of his spiritual kingdom. ' Thou shalt in any wise set
him king over thee, whom the Lord thy God shall
choose : one from among thy brethren shalt thou set
king over thee : thou mayest not set a stranger over
thee, who is not thy brother/ 7 Such was the law
respecting the appointment of the supreme ruler
among the Jews. It was founded in reason and in
accurate views of human nature, as only one who is
related by natural ties can enter fully into the feelings
of the people, participate in all their troubles, and
sympathise with them in all their joys and sorrows.
Reason revolts at the idea of a man ruling over angels,
or of an angel ruling over men ; and it is the same

4 Acts ix. 20 ; viii. 37. 6 Luke i. 32.

3 Rom. viii. 32 ; John i. 14. 7 Deut. xvii. 15.

QUALIFICATIONS. 3 1

general principle which dictates the impolicy and im
propriety of appointing a foreigner to the supreme
government of a nation.

To qualify him for ruling over man, it would thus
appear to be necessary that Christ should possess
human nature. The height of his personal dignity
as the Son of God, seems to preclude the possibility
of natural relationship to his subjects. By the mystery
of the incarnation, however, this difficulty is overcome.
A human nature, miraculously provided by the power
of the Holy Ghost, was, by a voluntary act of assump
tion on the part of the Son of God, taken into close
and indissoluble union with his person : the Son of
God became also the Son of man. The Word was
made flesh. He who, as God, was removed far above
everything human, as man became qualified for exer
cising all the sympathies of humanity ; and, touched
with the feeling of our infirmities, was thus fitted for
ruling in the hearts of his people with all the sen
sibilities of a brother. When his incarnation was
announced by the angel, he was spoken of in his
regal character. 'Thou shalt bring forth a son, and
he shall reign over the house of Jacob for ever.' 8
His personal dignity is not in this way lessened ; the
lustre of his divine majesty is not diminished : but
there is something superadded which gives us greater
boldness in approaching him. When we come to our
King with perfect freedom, pressing our suit with eager
ness and expressing our confidence that the petition we
present shall be granted, were we questioned as to what

8 Luke i. 31.

32 QUALIFICATIONS.

it is that gives us all this ease, we might reply in the
words of the men of Judah to the men of Israel of old—
Because the king is near of kin to us?

3. Jesus is farther qualified for mediatorial dominion,
by his knowledge and wisdom. These are indispensable
regal qualifications. That authority of any kind, par
ticularly supreme authority, should be held by one who
is ignorant or foolish, shocks all our sentiments of pro
priety. ' Be wise, 0 ye kings' (Ps. ii. 10). The kings
of Israel were required to read in the book of the law ;
and Solomon, the most distinguished king of antiquity,
and one of the most remarkable types of Christ in his
regal office, was wiser than all the men of his day.
We speak now, not so much of knowledge in general,
as of that which qualifies for rule ; — knowledge of the
principles of government ; of the laws of the kingdom ;
of the character, state, and necessities of the subjects ;
and of the nature and bearing of foreign relations.
Such knowledge is essential to the useful exercise of
power. The knowledge of Christ, in all these respects,
is extensive and perfect. He knows well the principles
of the government which he is delegated to administer ;
for they are founded on the nature of God and man,
and on the relation subsisting between them ; and with
these, being Immanuel, God with us, he cannot but be
most thoroughly acquainted. He knows well the laws
of his kingdom, being himself the lawgiver by whom
they were all framed and promulgated, and having
himself yielded perfect obedience to them all. He
knows all his subjects, in the minute variety of their

9 2 Sam. xix. 42.

QUALIFICATIONS. 33

circumstances, characters, necessities, and desires ; ' lie
needs not that any should testify of man, for he knows
what is in man, and he search eth the reins and hearts.' 1C
He is thoroughly acquainted with the rival kingdom
of this world, from which he has to reclaim his subjects,
and against whose assaults he must defend them ; with
the kingdom of darkness, from which he has to save
them ; and with the kingdom of light, with which he
has to induce them to form, not a partial or temporary
confederacy merely, but a final and permanent alliance.

Nor is wisdom less important than knowledge. "Wis
dom to foresee, judgment to contrive, prudence to execute,
are essential to a ruler. Jesus, ' the king eternal/ is at
the same time 'the only wise God' (1 Tim. i. 17). His
understanding is infinite. He can lay down the best
plans and devise the best measures for promoting at
once the enlargement, the usefulness, and the happiness
of his kingdom.

In short, nothing can fail either from ignorance or
from indiscretion. There is no lack of information or of
prudence. No event can occur unforeseen by him. He
is prepared for every occurrence. Nay, such is his
wisdom, that what his enemies design for injury, he, by
skilful management, can cause to operate powerfully for
good.

4. But all these qualities will be of no avail without
power. Dignity to adorn, relationship to sympathise,
and wisdom to project, can be of no use, unless there be
also energy to execute. Force of mind, energy of char
acter, and powerful resources are requisite in a king.

10 John xxi. 17 ; ii. 25 ; Rev. ii. 23.

C

34 QUALIFICATIONS.

Besides skill to plan for the good of his subjects, lie
must have ministers, finances, armies, to enable him to
realise his schemes. Uncontrollable power is one of
the regal qualifications of Christ. ( Wisdom and might
are his ' (Dan. ii. 20). He possesses all the resources of
omnipotence. He is * the Mighty God/ 'the Lord which
is, and which was, and which is to come — the Almighty.'
Creation, providence, regeneration, and resurrection,
proclaim the extent of physical and moral energy that
he has at his command, in order to conduct the admin
istration of his mediatorial kingdom. His ministers
are qualified, by their numbers and endowments, to
execute his sovereign pleasure. He can call to his aid
all the perfections of Godhead, and all the fulness of
the new covenant. The elements of heaven, apostate
spirits, and angels of light, are under his control,
advancing his cause and opposing his enemies. At his
command, the stars in their courses fought against
Sisera; a messenger of Satan was sent to buffet an
apostle, in fulfilment of his gracious designs ; and it
was no empty boast, that he could have commanded
more than twelve legions of angels. With such vast
might, with such immense resources, no purpose can
fail from inability to carry it into execution. His
people shall be willing in the day of his power. He is
mighty to save. Where the word of this King is, there
is power.

5. High moral excellence is another indispensable
qualification. Without this, dignity serves only as a
passport to iniquity ; relationship and knowledge confer
only greater capacity of mischief; wisdom degenerates

QUALIFICATIONS. 35

into low cunning ; and power becomes mere physical
force, more to be dreaded than the hurricane or the
lightning. Kectitude of intention, justice of administra
tion, and exemplary conduct, are the constituents of
that moral excellence which Scripture, reason, and com
mon sense concur in demanding as necessary to qualify
for conducting a proper and effective government.
These elements of moral worth meet, in the highest
degree and in perfect combination, in the character of
Prince Messiah. 'The sceptre of thy kingdom is a
right sceptre ' (Ps. xlv. 6) ; ' Just and true are thy ways,
thou King of saints ' (Rev. xv. 3). Rectitude of inten
tion characterises all his plans. Everything is designed
for the good of his people and the glory of the Godhead.
Other kings may have sinister ends to serve : even when
doing what is right in itself, they may have an ultimate
respect to their own personal aggrandisement, or to the
advancement of some favourite courtier ; or, supposing
them moved solely by a regard to the good of their
subjects, they may be seeking this at the expense of
some neighbouring state. No defect of this nature can
ever attach to him of whom we are speaking. He can
have no intentions but what are benevolent and right
eous ; nor can he, even for the fulfilment of these, ever
overlook what is due to the honour and glory of God.
His administration, too, is perfectly equitable. When
the intentions of men are the best that can be supposed,
the administration is not always such ; while, in other
cases, both the intention and the administration are the
reverse of just. The rights, and liberties, and property
of the subjects, are too often sacrificed, by unprincipled

36 QUALIFICATIONS.

rulers, to schemes of lawless ambition or iniquitous
favouritism. The administration of Christ, on the con
trary, is impartial, righteous, infallible ; no one is
wronged that another may be benefited ; and every act
is such as entitles it to meet with ready and implicit
submission.

Exemplary behaviour is necessary to give due moral
effect to official administration. Laws however wise,
acts however equitable, intentions however pure, cannot
have the same influence on others when they proceed
from persons who are themselves destitute of moral
character. No government, however good in itself, can
be expected to be successful, which is administered by
a known profligate. It is wisely required that he that
ruleth over men must be ' just, ruling in the fear of the
Lord/ It were unreasonable to expect principles to be
acted upon, and laws to be obeyed, which are inculcated
by persons who are themselves violating them every
day. He is likely to be most useful who can appeal, as
Samuel did of old, to his people : ' I have Avalked before
you from my childhood unto this day. Behold here I
am ; witness against me before the Lord and before his
anointed, whose ox have I taken ? or whose ass have I
taken ? or whom have I defrauded ? whom have I
oppressed ? or of whose hand have I received any bribe
to blind mine eyes herewith ? ' ll Jesus set his subjects
an example of perfect holiness. His conduct was un
impeachable ; his behaviour was unaffected with the
slightest moral obliquity. All the laws of his kingdom,
whether personal, relative, or religious, were reconi-

11 1 Sam. xii. 2, 3.

QUALIFICATIONS. 37

mended by liis example, as well as enforced by liis
sovereign authority. Perfect moral excellence adorns
his character. He is not only the righteous Lord who
loveth righteousness, but he practised it so fully and so
constantly, as to entitle him, in presence of his most
inveterate enemies, to put forth the challenge : ' Which
of you convinceth me of sin ? '

6. Nor is Jesus deficient in the more gentle qualities
of meek compassion, tender mercy, and munificent
bounty. Great wisdom and stern integrity may be
combined with a harsh, repulsive, and unfeeling disposi
tion, but such a combination can be regarded only in
the light of a defect. ' Mercy and truth preserve the
king, and his throne is upholden by mercy.'12 In the
qualifications of Sion's King, the combination in ques
tion is complete. In him, justice and compassion
honourably harmonise. ' Mercy and truth are met
together, righteousness and peace have kissed each other '
(Ps. Ixxxv. 10). While 'he loves righteousness and
hates wickedness,' all ' his garments smell of myrrh, and
aloes, and cassia' (Ps. xlv. 7, 8). To the daughter of
Sion, her King is announced at once as (just and having
salvation, lowly and riding upon an ass, upon a colt the
foal of an ass ' (Zech. ix. 9). He can have compassion
upon the ignorant and them that are out of the way.
Although having all the resources of destruction at his
command, he bears patiently with the disobedience and
rebellious insults of his subjects. He waits to be
gracious. To the most worthless criminal he extends
the golden sceptre of his love. His munificence is

12 Prov. xx. 28.

33 QUALIFICATIONS

exliaustless ; his bestowments most bountiful and
liberal. Plenty, liberty, honour, are dispensed with
open hand. What shall be done to the man whom this
King delights to honour, cannot be told or conceived.
' He shall judge the poor of the people, he shall save the
children of the needy, and shall break in pieces the
oppressor. He shall come down like rain upon the
mown grass ; as showers that water the earth. In his
days shall the righteous flourish ; and abundance of
peace so long as the rnoon endureth. He shall deliver
the needy when he crieth ; the poor also and him that
hath no helper. He shall spare the poor and needy,
and shall save the soul of the needy.' 13

7. AutJtority is necessary to the valid exercise of
power. Other qualifications cannot confer this ; nor
can the abundance in which they may be enjoyed make
up for the want of it. There are two ways in wrhich
legitimate authority may be conveyed — divine appoint
ment and popular choice. The latter, however just and
proper among men, cannot obtain here ; as it is one of
the peculiarities of the case before us, that the king
chooses the people, and not the people the king. c Ye
have not chosen me, but I have chosen you.' Divine
appointment, therefore, is here the only proper source of
authority. Not that his right to rule is not confirmed
by purchase and by conquest; but these are not in
themselves sufficient ; in their very nature they pre
suppose an authority founded on the appointment of
God. This, then, is the origin of that authority by
which the Messiah is qualified for the exercise of media-

13 Ps. Ixxi. 4, 6, 7, 12, 13.

QUALIFICATIONS. 39

torial dominion. It is a matter of such importance,
and admits of such amplitude of proof and illustration,
that we shall devote a section to it by itself. ' The
Father loveth the Son, and bath given all things into
his hand' (John iii. 35).

Such is the beauty of Christ's regal qualifications.
Here, dignity and condescension, grace and majesty,
are admirably blended. There is nothing redundant,
nothing defective. There is nothing present that can
be wanted, nothing wanting that is required, and every
part is in due proportion and delightful harmony.

CHAPTER IV.

APPOINTMENT OF CHRIST TO MEDIATORIAL DOMINION.

THIS is a topic of great importance, and deserving of
being fully investigated and distinctly understood.

1. Christ was formnUij appointed to the kingly office
l»j li* Father from all eternity in tie covenant of grace.
' Yet have I SET my king upon my holy hill of Zion. —
I appoint unto you a kingdom, as MY FATHER HATH
APPOINTED UNTO ME. — As the Father hath life in him
self, so hath HE GIVEN to the Son to have life in himself ;
and hath GIVEN HIM AUTHORITY to execute judgment
also because he is the Son of man/ 1 It belonged to
the Father to do this formally, as the representative of
Deity in the economy of redemption. Absolutely speak
ing, Christ's appointment proceeded from the sovereign
act of the divine will essentially considered. The de
signation of all the divine persons to their respective
economical characters and offices, can only be referred
to such an act. To conceive it as proceeding from the
Father necessarily or originally, is at variance with the
perfect equality subsisting among the divine persons
themselves. It must, therefore, be viewed as flowing
absolutely from God essentially considered in the first
instance ; and, then, that of the Son and the Holy

1 Ps. ii. 6 ; Luke xxii. 29 ; John v. 26, 27.

APPOINTMENT. 41

Spirit as proceeding formally from the Father, in whom
all power and authority have been economically vested
for this end. To him, therefore, the formal appointment
of the Mediator to government or rule must be ascribed.
This formal appointment took place in the covenant of
grace. CI have made a COVENANT with my chosen, I
have sworn unto David my servant, thy seed will I
establish for ever, and build up thy THRONE to all genera
tions/ 2 It took place from eternity — in anticipation of
the fall and consequent helplessness and danger of man.
Hence, after the announcement 'Yet have I set my king
upon my holy hill of Zion/ it is added, ' I will declare
the DECREE : the Lord bath said unto me, Thou art my
Son; this day have I begotten thee.' 2 To the same
purpose is the declaration — ' I was set up FROM EVER
LASTING, from the beginning, or ever the earth was : ' 4
while he who was to be ' Kuler in Israel ' was spoken of
by Micah as having his ' goings forth from of old, from
everlasting.' 5 How solemn and indubitable this act of
formal appointment !

2. Christ's appointment from eternity to the kingly
office, was significantly intimated, in the fulness of
time, by the unction of his human nature. In order to
our feeling an interest in, and becoming acquainted with,
what took place in the everlasting covenant, it required
to be made known. This was effected by his being
solemnly anointed. To anoint, was the ancient way
of denoting regal designation. 'The trees went forth
on a time to anoint a king over them. — The bramble

2 Ps. Ixxxix. 3, 4. 4 Prov. viii. 23.

3 P*. ii. 6, 7. 5 Mic. v. 2.

42 APPOINTMENT.

said unto the trees, If in truth you anoint me king over
you. — Samuel also said unto Saul, The Lord sent me
to anoint thee to be king over his people, over Israel.
— Thou shalt anoint unto me him whom I name unto
thee. — The house of Judah have anointed me king over
them. Anoint Hazael to be king over Syria.' 6 Similar
language is used respecting Christ : ' Yet have I set
(Heb. anointed) my king upon my holy hill of Zion.
God, thy God, hath anointed thee with the oil of glad
ness above thy fellows. I have found David my servant ;
with my holy oil have I anointed him. I have ordained
a lamp for mine aj/<>//> /<-</. Of a truth against thy holy
child Jesus, whom thou hast anointed, both Herod and
Pontius Pilate, with the Gentiles, and the people of
Israel, were gathered together. How God anointed
Jesus of Nazareth with the Holy Ghost, and with
power/7 What idea was intended to be conveyed by
this phraseology, the passages formerly quoted enable
us to determine. There cannot be a doubt, that regal
appointment is designed by the unction which Jesus is
said to have received ; an unction which consisted not,
as in the case of kings among men, of literal oil and
aromatic perfumes applied to the body by the hand of
a prophet, but of the Spirit of grace poured out upon
him in rich abundance by the Father. This was the
' holy oil, the oil of gladness,' with which he was anointed
' above his fellows.' These expressions may refer, in
part, to his blessed qualifications ; but they must be
viewed principally as denoting his authoritative ap-

6 Judg. ix. 8, 15 ; 1 Sam. xv. 1 ; xvi. 3 ; 2 Sam. ii. 7 ; 1 Kin^s xix. 15.

7 Ps. ii. G ; xlv. 7 ; Ixxxix. 20 ; cxxxii. 17 ; Acts iv. 27; x. 38.

APPOINTMENT. 43

pointment, in respect of which, all his garments may
be said to ' smell of myrrh, and aloes, and cassia, out
of the ivory palaces/

3. Christ's appointment was still farther intimated by
his actual investiture ivith regal power at and after his
resurrection. This might be called the inauguration
solemnity of the mediatorial King. What took place
in the counsels of eternity was made known in the ful
ness of time ; but it was still more largely and clearly
exhibited when the Son of God rose from the dead.
The kingly office of Christ being essential to the media
torial character, must of course have existed from eternity,
and must also have been exercised from the beginning
of time ; yet the Scriptures speak of it as conferred in
reward of his obedience unto death. ' Being found in
fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross.
Wherefore God also hath highly exalted him, and given
him a name which is above every name, that at the
name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the
earth.'8 Its having been conferred at his resurrection
may seem inconsistent with having existed from the
beginning. They are, however, both true. The Holy
Spirit always existed in the church, and yet was not
given until Christ was glorified. After Christ was
glorified there was a more copious manifestation, a more
full dispensation of the Spirit. In like manner, at his
resurrection, there was a more ample display, a more
extensive exercise of Christ's regal power. His power

8 Phil. ii. 8-10.

44 APPOINTMENT.

was, from the first, exercised on the footing of his

o

meritorious death. But when the death had really
occurred, it was fitting that there should be a display
of the power which resulted from it, and which had all
along a regard to it. In short, the exercise of the
kingly office before and after Christ's resurrection,
bear much the same relation to one another, as the
exercise of the same office before and after the corona
tion of an earthly king. The ceremony of coronation
makes a public, solemn, august display of the sove
reign's investiture with regal power; but the power
itself existed before ; — in an hereditary government,
from the moment of the demise of his predecessor ; in
an elective government, from the time of his being
chosen by the people. After the resurrection of our
Redeemer from the grave, there was a more full, explicit,
and expressive recognition than before of his appoint
ment to mediatorial rule. Then did it appear that all
power was given unto him in heaven and in earth.
' His being by the right hand of God exalted/ was the
means of 'letting all the house of Israel know assuredly
that God had made that same Jesus whom men had
crucified both Lord and Christ ' (Acts ii. 33, 36). ' When
he raised him from the dead, he set him at his own
right hand in the heavenly places, far above all princi
pality, and power, and might, and dominion, and every
name that is named, not only in this world, but in that
which is to come' (Eph. i. 21, 22). 'When he had by
himself purged our sins, he sat down on the right hand
of the Majesty on high' (Heb. i. 3). He was King
from eternity ; from the entrance of sin into our world

APPOINTMENT. 45

lie exercised the regal functions ; in the lowest depths of
his humiliation, occasional signs of dignity and power
appeared. But not until his resurrection from the
dead and ascension to the throne of the Father, was his
investiture with this power publicly and formally recog
nised. Then, however, did his regal splendour come
out from the cloud of obscurity in which it had been
formerly wrapped ; his diadem shone forth with tran
scendent lustre ; his sceptre, the weight of which had
before been comparatively unfelt, began now to be
wielded with new power ; angels sang his coronation
anthem :—

' Ye gates, lift up your heads on high ;

Ye doors that last for aye,
Be lifted up that so the king
Of glory enter may ; '

And, amid the loud acclaim of these celestial attendants,
he ascended his throne, and entered on the formal ad
ministration of his kingdom.

4. This appointment is attested l>y many distinct and
indubitable witnesses. The Father gives formal proof
of the fact, when he says, ' Yet have I set my King
upon my holy hill of Zion ' (Ps. ii. 6). The Saviour
himself bears this testimony, ' All power is given unto me
in heaven and in earth ' (Matt, xxviii. 18). The spirit
of Old Testament prophecy declared, < I beheld in
the night visions, and behold, one like the Son of Man
came with the clouds of heaven, and came to the
Ancient of days, and they brought him near before him,
and there was given him dominion, and glory, and a
kingdom, that all people, nations, and languages should
serve him : his dominion is an everlasting dominion,

46 APPOINTMENT.

which shall not pass away, and his kingdom that which
shall not be destroyed' (Dan. vii. 13, 14). Apostles,
under the New Testament, concur in the evidence they
furnish : < God hath highly exalted him, and given him
a name which is above every name ' (Phil. ii. 9). And
every creature in heaven, and on the earth, and under
the earth, and such as are in the sea, and all that are
in them, are heard saying, ' Blessing, and honour, and
glory, and power, be unto him that sitteth upon the
throne, and to the Lamb, for ever and ever ' (Rev.
v. 13). Such united, harmonious, unequivocal testi
monies, leave us no room to doubt the interesting fact,
mid render inexcusable every feeling of scepticism on
the subject.

Yet, this matter is not without its difficulties.

The appointment of Christ to the kingly office has
been represented as inconsistent with his divinity. It
is supposed to imply inferiority. But the economical
character of the Son removes the difficulty at once. It
is not as God absolutely considered, that it takes place ;
but as Mediator. In this capacity it is easy to suppose
him invested with authority ; and, considering the
deep humiliation to which he voluntarily submitted
in this character, there can be no difficulty whatever
in understanding either the fact or the nature of his
exaltation.

Nor did he, in assuming the mediatorial kingdom,
divest himself of anything belonging to him as God.
This it were impiety to suppose. Deity is unchange
able. His being, perfections, character, and govern
ment, as God, remained the same as they ever were.

APPOINTMENT. 47

They might be obscured in appearance, but they were
the same in reality. His moral authority over all crea
tures could never be laid aside. It is essential to his
very being and character. The mode of its exercise
only was changed : it was now administered in an
economical instead of an absolute character, for the
good and salvation of his church.

Neither does the appointment of Christ to the regal
office suppose that God is deprived of that necessary
and essential dominion which belongs to him. If it
does not take from Christ his own essential power as
God, it cannot be understood as taking it from God
absolutely considered. That springs naturally from
the .inseparable relation subsisting between God and
his creatures. The delegation of power does not
suppose the surrender of it, on the part of him from
whom the delegation proceeds. When a king appoints
a plenipotentiary to act for him, he does not divest
himself of the inherent right to reign. And if this is
the case where the person appointing and the persons
appointed are essentially different, why should we find
any difficulty in a case where they are c the same in sub
stance, and equal in power and glory ? ' Nay, so far from
God's essential dominion being subverted by the media
torial appointment, it might easily be shown to be con
firmed and established by it in a variety of particulars.

If the view given, in this chapter, of the appointment
of Christ to mediatorial power be correct, there can be
no difficulty in understanding how his regal acts were
possessed of validity in the earliest ages of the church.
This appointment had, as we have seen, a special respect

48 APPOINTMENT.

to his death ; it was conferred as the reward of his
sufferings ; and, hence, he was not fully inaugurated
till after his resurrection. Still, the administration of
mediatorial rule existed from the time of the entrance of
sin into our world. The Son of God then entered on
the administration of all his mediatorial functions ; on
this, as well as others. The voice of the Lord God,
walking in the garden in the cool of the day, announced
him as a prophet: the institution of sacrifices, which
there is reason to think was coeval with the fall of mau,
exhibited him as a priest : and the warfare betwixt the
seed of the woman and the seed of the serpent, which
then commenced, unfolded his regal character. In this
latter capacity, he never ceased afterwards to act. The
formation of the church in Eden ; the translation of Abel's
righteous soul to glory ; the re- organisation of the church
with Noah ; the covenant made with Abraham, and re
newed with Isaac and Jacob ; the establishment of the
Jewish economy under Moses ; the many interpositions
made on behalf of the armies of Israel, by which they
were rendered victorious over their enemies ; the appoint
ment of judges ; and the raising up of kings in the line
of David, to dispense the benefits of civil government to
God's ancient people — are all so many regal acts of
Prince Messiah. Accordingly, when he came in the flesh,
he was recognised, not as entering upon, but as in the
full possession of, royal prerogatives : ' Where is he
that is BORN KING of the Jews ? 9 And, even during the
period of his humiliation, as has been before remarked,
he claimed and received royal honours, as well as per-

[ 9 Matt. ii. 2.

APPOINTMENT. 49

formed regal acts. Now, what we have said regarding
Ins appointment, shows the validity of all these acts
from the beginning. His appointment took place in
the eternal counsels. It was, therefore, not only what
he did after his resurrection, but all the acts which pre
ceded it, that were possessed of valid authority. His
sovereignty must never be doubted. Whether he erects
or destroys, plants or plucks up, kills or makes alive,
implicit submission is due to his righteous sceptre ; we
must acknowledge his title to do according to his will
in the army of heaven and among the inhabitants of
the earth ; and, instead of seeking to impede the regular
flow of his administration, it becomes us to shout from
the heart, ' 0 King, live for ever.'

Christ's appointment gives him a rightful claim to the
implicit and conscientious obedience of every moral
creature. ' Hereby we do know that we know him, if
we keep his commandments. He that saith, I know
him, and keepeth not his commandments, is a liar, and
the truth is not in him. But whoso keepeth his word,
in him verily is the truth of God perfected/10 It is as
mediatorial King that all his commands are given, and
in this capacity is it that he is to be obeyed. Let men
be convinced of this. He is no usurper. Great must be
the guilt of refusing him submission ; it is to resist lawful
authority, to reject the appointment of God.

This appointment affords ample security for the over
throw of all Christ's enemies, and the ultimate establish
ment of his kingdom in the world. Has God appointed

10 John ii. 3-5.

50 APPOINTMENT.

Lim to rule, and shall any one be able to hinder his
success ? No ; we have, in this, sufficient security that
no opposition shall ever be able to prevent the pro
gress of his reign. The counsel of the Lord, it shall
stand. The heathen may rage, and the people imagine
a vain thing ; the kings of the earth may set themselves,
and the rulers take counsel together, against the Lord
and against his Anointed, saying, Let us break their
bands asunder and cast their cords from us. But, having
respect to the decree by which he has been set King on
the holy hill of Zion, He that sitteth in the heavens
shall laugh ; the Lord shall have them in derision ; he
shall break them with a rod of iron, he shall dash them
in pieces like a potter's vessel ; and the heathen shall be
given to him for his inheritance, and the uttermost parts
of the earth for his possession. Much reason, then,
have the people of God to rejoice in the appointment of
Christ to mediatorial dominion. Let them make them
selves intelligently acquainted with the evidence by
which it is supported, and exult in the stability of the
foundation on which it rests — a foundation which no
force of earth or hell can ever overthrow. ' The Lord
said unto my Lord, Rule thou in the midst of thine
enemies ; thy people shall be willing in the day of thy
power.'

CHAPTEE V.

THE SPIRITUALITY OF CHRIST'S MEDIATORIAL DOMINION.

THE subjects which have hitherto engaged our attention
may be viewed as preliminary. The necessity, reality,
qualifications, and appointment of Christ's kingly office,
prepare the way for an inquiry into the nature of the
mediatorial dominion itself. This we are now to con
sider. Nor can it be more clearly expressed than by
saying, in one word, that the government of the Son
of God, as Mediator, is strictly and properly spiritual.
His kingdom is not an earthly or temporal kingdom,
like the kingdoms of this world. It has a higher origin :
it interferes, in no respect, with the exercise of lawful
civil authority ; and the means by which its advance
ment is effected are different from those which the rulers
of this world employ.

1. The origin of the mediatorial dominion illustrates
. its distinction, in respect of spirituality, from the
kingdoms of this world. These all originate in what
is natural. Lawful civil authority in general, is,
doubtless, an ordinance of God ; but, as respects the
immediate origin of each individual kingdom, it is
an ordinance of man. Whether taking rise from the
elective power of the people, from hereditary succes
sion, from conquest, or from usurpation, dominion

52 SPIRITUALITY.

among men is natural in its origin. To some the
crown descends by lineal succession from ancestors
from whose heads it has just been displaced by the
hand of death. Others have the sceptre bestowed on
them by the unconstrained suffrage and cheerful accla
mation of a free and happy people. Others, again,
establishing right by might, assert their claims by
the power of the sword, wade to sovereignty through
seas of blood, and mount to the throne on the
slaughtered bodies of the men whom they seek to
govern. It is otherwise far with the dominion of
which we are now treating. The crown of our Media
torial King was worn by no other ; he is its original
and exclusive possessor. He enjoys, it is true, the
welcome of his spiritual subjects, but this is the result
of his administration, and not the source of his
authority ; and, although blood be connected with
the establishment of his reign, it is not the blood of
his subjects or enemies, but his own blood, the very
shedding of which presupposes an existing right to
rule and act as a king. His dominion originates
solely in immediate divine appointment, in the spiri
tual grant of his Father from all everlasting in the
covenant of grace. My Father hath appointed unto
me a 'kingdom. To such an origin, no kingdom of
this world can lay claim ; to such a grant, no monarch
among men can pretend. These are of the ( earth,
earthy ;' this is 'from above/ The Father loveth the
Son, and hath given all things into his hand.

2. The ends contemplated by this dominion are
spiritual. The immediate ends for which kingdoms

SPIKITUAL1TY. 53

are set up among men, are of course worldly ends.
The administration of public justice, the preservation
of peace, the advancement of morals, and the establish
ment of social order, are immediately contemplated by
civil authority. These, right and proper in themselves,
are different from, and inferior to, the ends of Christ's
mediatorial dominion. Those bear a closer relation to
the value of the soul, the greatness of the human mind,
the vastness of human desires, the immortal destiny of
man. To give light to them that are in spiritual dark
ness, to rescue from the tyranny of sinful passions, to
purge the conscience from dead works, to renovate the
heart, to sanctify the life, to swallow up death in victory,
and to shut the mouth of the infernal abyss, — in one
word to save the soul, is the grand end of the media
torial dominion. A worldly kingdom has to do with
the lives and property of men, that of Christ with their
hearts and consciences. The one has a respect to their
interests in the world that now is, the other to those in
the world that is to come. The one aims at making
men good subjects, the other at making them true
saints. The ends contemplated by the kingdoms of
this world terminate in time, but those contemplated
by the dominion of the Mediator point forward to,
and can be consummated only in, an eternal state
of being. Not but that earthly dominion may be so
conducted as to subserve the interests of the soul and
of eternity, just as the dominion of the Mediator can
not, but produce the temporal interests and social ad
vantages of mankind; but we speak now, not of the
collateral or indirect tendencies of each, but of their

54 SPIRITUALITY.

direct and immediate ends, — which are in the one case
worldly, and in the other spiritual. f For the kingdom
of God is not meat and drink, but righteousness, and
peace, and joy, in the Holy Ghost/

3. The administration of Christ's kingdom is spiritual.
It is administered, as are the kingdoms of this world, by
office-bearers, government, and laws ; but these are of
a character different from those which obtain in other
cases. Here, the officers are not persons invested with
magisterial authority, and armed with civil weapons ;
but pastors and teachers, elders and deacons, endowed
with ministerial authority, whose weapons are not carnal
but spiritual. The government and discipline they
administer address themselves to the understandings,
and hearbs, and consciences of men ; they aim at
something more than laying restraints, as civil govern
ment does, on the persons and overt acts of men ; their
object is to influence the motives of action and to
restrain the inward passions of the soul. The ministers,
to whom the management of this government is com
mitted, are made overseers by the Holy Ghost. They
assume no right, like civil rulers, to enact, command,
or enjoin in their own name ; they are ' not lords over
God's heritage.' When they issue their counsels, it is
in the name of the Lord, being prefaced with ' Thus
saith the Lord ' or 'It seemed good to the Holy Ghost
and to us to lay upon you those necessary things/ They
claim not to have dominion over their people's faith, but
to be helpers of their joy. Instead of the stern voice
of authority, which, at the peril of property, liberty, or
life, must be obeyed, they appeal to the law and to the

SPIRITUALITY. 55

testimony, and invite a strict scrutiny of whatever they
utter. We speak as unto tvise men, judge ye what we
say. They claim no power over the persons or purses
of men. The penalties they denounce are not fines,
imprisonment, and death. They bear not the svjord ;
but, entrusted with the keys of the kingdom of heaven,
view it as their prerogative to ' open or shut ' the doors
of ecclesiastical privilege, according to character. In
struction and advice, censure and remonstrance, are the
only weapons they feel themselves at liberty to employ.
They reprove, rebuke, exhort with all authority. When
repeated admonition has failed to produce the desired
effect, they reject ; when milder measures have proved
insufficient, they proceed in the name of the Lord Jesus
to deliver over the offender to Satan for the destruction
of the flesh : but physical violence they may never use,
to produce a constrained submission. The conscience,
with which alone they have to do, cannot be influenced
by fire or steel. Standing armies, well-stored magazines,
swords, and muskets, form no part of their equipments.
No. ' If my kingdom/ says Christ, ' were of this world,
then would my servants fight : but now is my kingdom
not from hence.' The instruments, the use of which He
recognises as legitimate, are : — the Bible ; the word of
God which is quick and powerful, sharper than any
two-edged sword, the sword of the spirit, the sharp
two-edged sword which goeth out of the mouth of him
who is Alpha and Omega : — the Cross ; the preaching
of which is the most effectual means of turning men
from darkness to light, of thinning the ranks of Satan,
and increasing the number of true adherents to the

56 SPIRITUALITY.

Captain of Salvation: — the example of Him who is the
great pattern of perfection, whose contempt of the world
appeared in that he ' had not where to lay his head ; '
his meekness, in e bearing the contradiction of sinners ; '
his patience, in that ' when he was reviled he reviled
not again ; ' and his active benevolence, in continually
' going about doing good/ These, under the hallowed
influence of the Holy Spirit of all grace, are the means
of enlightening, renewing, sanctifying, and consoling
men, and of thus bringing them to be, and qualifying
them to act as, subjects of Christ's spiritual kingdom.
2 Cor. x. 4 : ' For the weapons of our warfare are not
carnal, but mighty through God to the pulling down of
strong-holds/ Zech. iv. 6 : ' Not by might, nor by
power, but by my Spirit, saith the Lord/

4. The principles of Christ's kingdom are spiritual
principles. It disclaims all sympathy with the maxims
on which the governments of this world are too often
administered, maxims which are, not seldom, infidel,
fallacious, and ungrateful. Instead of the common and
pernicious sentiment, that personal virtues are not
necessary in public men, it is an established maxim. here
that * he that ruleth over men must be just/ and that
trust is to be committed only to ' faithful men/ Instead
of supposing that, if the laws of the nation are only
understood and acted upon by men in power, it matters
not how much the law of God is overlooked and con
temned, it is provided that rulers shall have a copy of
the law, and shall read in it continually. Instead of
regarding it as a matter of inferior moment how much
private wickedness may abound in a land, provided only

SPIRITUALITY. 57

that public tranquillity and obedience to the laws can
be preserved, it is a first principle that 'righteousness
exalteth a nation, and that sin is a disgrace to any
people/ In the kingdoms of the world it is a principle
too much acted upon, that a state of warfare warrants
us to treat an enemy without pity, sincerity, or even
humanity ; but, in the kingdom of Christ, it is an im
mutable law that ' all things whatsoever we would that
men should do to us, we should do even so to them.'
But there is no end to the contrast ; the longer it is
pursued it becomes not more evident that ' the kingdom
of Christ is not of this world,' than that ' the kingdoms
of this world ' are not yet ' the kingdoms of our Lord
and of his Christ.'

5. In short, almost every thing connected with this
kingdom is spiritual. The King himself is no worldly
prince, but the Lord from heaven, who is a quickening
spirit. The subjects are a spiritual community, con
sisting of persons who have been regenerated by the
Holy Spirit as an essential and indispensable qualifica
tion to their admission ; for ' except a man be born
again, he cannot enter into the kingdom of God.' The
laws by which they are governed are spiritual laws,
which take cognisance of the heart. The homage paid
to the sovereign Lord, instead of vain and empty cere
monies, consists in the sincere and pious devotion of the
soul. His throne is such as no king of this earth ever
occupied, an eternal heavenly throne ; ' thy throne, 0
God, is for ever and ever.' His sceptre is a righteous
sceptre, even the rod of strength sent out of Zion, by
which he rules in the midst of his enemies. His courtiers

58 SPIRITUALITY.

are not those who, by intriguing complacence and mean
arts of adulation, contrive to bask in the sunshine of
royal favour, but ' whosoever shall do the will of his
Father, who is in heaven/ His attendant retinue is
composed, not of fawning sycophants and feigned friends,
but of the immortal sons of light, angels and archangels
ten thousand strong.

Thus, in whatever light we contemplate it, the spirit
uality of Christ's kingdom stands forth as a prominent
and well-established feature. Nor is it possible not to
be impressed with the affecting confirmation this view of
the matter received from his appearance on earth. He
steadfastly resisted every attempt to invest him with the
attributes of an earthly sovereign. 'When Jesus perceived
that they would come and take him by force to make
him a king, he departed into a mountain himself alone.7
With temporal aggrandisement and the showy trappings
of royalty, he would have nothing to do. The only
occasion on which he enjoyed anything approaching to
a triumphal procession, was when he entered into Jeru
salem, and then he rode upon an ass. The only robe
of office, in which he was ever arrayed, was a cast-off
military cloak, thrown around him by his enemies in
derision of his regal claims. The only sceptre he ever
handled was a reed. The only diadem, he ever wore, was
a crown of thorns. For a throne he had assigned him
a cross. And the homage offered him by the men of
the world, consisted only in pointing at him with the
finger of scorn, spitting on him, and striking him with
the palms of their hands. Well mightest thou say, 0
Jesus ! ' My kingdom is not of this world/

SPIRITUALITY. 59

But when we speak of the dominion of the Mediator
as spiritual, it is necessary to guard against supposing
that it can have no sort of connexion with the world,
or with things that are secular. Such an idea it is not
at all our intention to convey. From not sufficiently
attending to certain distinctions proper to be observed
on this subject, mistaken and pernicious conclusions
have been drawn. Because the dominion of Christ is
spiritual in its nature, to conclude that everything
connected with his kingdom must be spiritual also,
and that nothing earthly or secular can have any
relation to it, is an inference alike illogical in reasoning,
and unsupported by fact. The subjects of this spiritual
kingdom, after being separated by grace from the world
lying in wickedness, continue for a length of time in
this lower region of human existence, before they are
prepared for being transferred to that brighter, and
higher, and more spiritual sphere in which they are to
exist for ever. Although not of this world as to their
character, they are in this world as respects their place
of abode. While, as saints, they number among the
ranks of Christ's spiritual subjects, as men and as
citizens they occupy their places and act their parts
in the offices and institutions of civil society. While
here, they have bodies which require to be fed, and
clothed, and protected ; and, even when their souls at
death are taken to heaven, their material frames, re
deemed by Christ and destined to undergo a remark
able change at the last day, sleep till then in the lower
parts of the earth, where they are ever contemplated
with interest, watched over with ceaseless care, and

60 SPIRITUALITY.

faithfully preserved by that Saviour-king, who claims
dominion over their persons in both their constituent
parts, material and immaterial. So long as the saints
have bodies, this -kingdom can never be so strictly
spiritual as to exclude all sort of connexion with
matter.

Besides, the kingdom of Christ has a visible as well
as an invisible form. This distinction is founded in fact,
and is, we believe, universally admitted. Now, a visible
church must have visible laws, visible ordinances, visible
subjects, and visible office-bearers. And what but this
world is the sphere where these laws are promulged,
these ordinances observed, these subjects located, and
these office-bearers find room for their labours ? While
God has a visible church in the world, there will be re
quired outward erections for the ordinances of worship,
and temporal emoluments for the support of its ministers
and institutions.

Nay, more ; we may venture to affirm, that, connected
with the spiritual kingdom of the Mediator, there are
some things which are in themselves strictly and literally
worldly or secular. The dominion of Christ, as we shall
have occasion afterwards more fully to explain, is uni
versal. It includes ALL creatures without exception ;
not merely the church, visible and invisible, but all
things, animate and inanimate, rational and irrational,
moral and immoral, individual and social, ecclesiastical
and political. It may suffice, at present, to remind the
reader of one or two Scripture passages by which the
assertion is fully borne out. ' All power is given unto
me in heaven and in earth — He hath put all things under

SPIRITUALITY. 61

his feet — And hath put all things under his feet, and
gave him to be the head over all things to the church,
which is his body, the fulness of him that filleth all in
all.' * If, according to these expressions, the mediatorial
rule extends over all things, many things strictly secu
lar and worldly must be somehow or other connected
with Christ's kingdom ; and such a view of its spirituality
as is incompatible with any sort of connexion with the
things of this world, is thus shown to be manifestly
erroneous and untenable.

The kingdom of Christ is truly spiritual ; yet, con
nected with this kingdom, it seems there may be many
things which are properly secular. The kingdom of
Christ is not of this world ; yet many worldly things
are connected with Christ's kingdom. These statements
are not inconsistent. We may find it difficult to
reconcile them ; we may feel ourselves at a loss to find
out a harmonising principle ; but we must neither, on
the one hand, deny the fact, nor, on the other, impute
contradiction to the words of Christ or the language of
Scripture. We must not think ourselves warranted, to
avoid the difficulty in question, in substituting a quibble
for a sober interpretation, or in proceeding to restrict
the mediatorial rule agreeably to our own partial and
limited views, by cutting off from his economical prero
gative whatever is not strictly of a spiritual character.
Such wrould be to use an unwarrantable liberty with the
word of God, to interpret the Bible as no other com
position will admit of being interpreted, and to take an
ungenerous advantage of the mere sound of words. The

1 Matt, xxviii. 18 ; i Cor. xv. 27 ; Eph. i. 22.

62 SPIRITUALITY.

two ideas are capable of being perfectly reconciled. All
that is required for this purpose, is, that whatever is
connected with Christ's kingdom be understood to be
somehow or other subservient to spiritual objects,—
objects not terminating with, but superior to, and out
living in duration, the present world. Although every
thing connected with it may not be in itself spiritual,
every thing connected with it may be subservient to
what is spiritual. The grand aim and purpose of the
whole may be of this description, while many things of
a different nature may be subordinate to this end. The
dominion of the Messiah may extend over many things
besides the church, and may comprehend many creatures
besides the saints, and yet embrace nothing but what is
somehow or another fitted to be of service to these.
The Father has given him to be head over all things ;
but the reason of this does not terminate in these things
themselves ; it points to a higher and more spiritual
object ; He has given him to be head over all things TO
THE CHURCH which is his body. Whatever power the
Mediator possesses is for the good of the church ; is
given and exercised for this purpose. But what, we ask,
is there that is not for the good of the church ? But for
the church would the sun continue to shine, the rain to
fall, the earth to vegetate ? Would the wheels of provi
dence continue to revolve, or the pillars of the universe
to be upheld ? No. The church is the great conservative
element of the world and all that is in it ; nor is there
any thing which is not capable of being rendered, by
infinite wisdom and power, subservient to the interests
of God's covenant society. Here, then, we are furnished

SPIRITUALITY. 63

with a solution of the difficulty. Every system derives
its character and designation from that which constitutes
its ultimate end or aim, and not from any inferior or
subordinate appendage. We call that an enlightened and
virtuous kingdom, whose constitution and administration
have for their direct object the promotion of knowledge
and morality, notwithstanding that some of the subjects
may be wicked, ignorant, or even insane. We call that
person spiritual, who gives evidence, from the obvious
tendency of his general demeanour, that he is born from
above and destined for glory, although many of his
thoughts and pursuits may have a relation to this world,
and even some of his actions be sinful. Thus it is with
the kingdom of Christ. We call it a spiritual kingdom,
inasmuch as the great design of its existence is spiritual,
notwithstanding that, among the things connected with
it, there may be many that are material, and perhaps
even worldly.

Christ said of the church, ' My kingdom is not of this
world.' But, if this means that his kingdom is so abso
lutely spiritual as to have no connexion whatever with
what is secular or earthly, then when he said of his
disciples ' ye are not of the world/ he meant that Chris
tians could lawfully hold no worldly property, engage in
no worldly enterprise, nor enter into any political con
nexion whatever. The phrases are in both cases precisely
similar ; and as, in the latter instance, it would be
absurd, and contradictory both to Scripture and common
sense, to contend for the exclusive interpretation in
question, so must it be in the former.

Thus much to prevent misconception, and to obviate

64 SPIRITUALITY.

a common mistake. It will now be understood that
when we speak of the dominion of the Mediator as
spiritual, we mean that its nature and design are
wholly celestial, that it is of a character different from
the kingdoms of this world, and destined to higher and
more glorious purposes.

The view now given of the kingly office of Christ is
one of great importance. The tendency to take a carnal
view of his kingdom is deeply seated in the human
heart, and has appeared in various forms.

It was the radical error of the unbelieving Jews.
The prophecies respecting the glory of the Messiah they
interpreted literally. They expected him to appear as
a temporal prince, to put himself at the head of his
countrymen, to rescue them from the yoke of Eomish
subjection, and to restore the kingdom to its original
and rightful possessors. Because Jesus of Nazareth did
not fulfil these expectations, they could not look upon
him as the true Messiah. To them he appeared as a
root out of a dry ground, having no form nor comeliness ;
they saw no beauty in him for which they should desire
him. Blinded by their carnal prejudices, they could
not bring themselves to believe, that the prediction
that the Messiah should wield a sceptre was fulfilled in
one who held only a reed — that the prophecy that the
Messiah should wear a diadem, was fulfilled in one who
was crowned only with thorns — or that the statement
that the Messiah should occupy a throne, was fulfilled
in one who occupied only a cross. The event, instead
of correcting their error and suggesting to them the
true interpretation, instead of leading them to spiritual

SPIKITUALITY. 65

ideas of his character and reign, only drove them to
the mad extreme of contemptuous rejection. Their de
scendants to the present day adhere to their opinion and
follow their example, solely from the influence of the
same carnal views. It becomes those to whom God
has given more scriptural and spiritual ideas, to pity
their mistake ; to pray for their illumination ; and to
do everything in their power to reclaim them from so
fatal an error. Ye sons of Abraham ! ye wandering
tribes of Israel ! — still beloved for the fathers' sakes—
be entreated to abandon the prejudices by which you
are held in mental bondage ; burst your ignoble thral
dom ; and, giving a spiritual interpretation to the glowing-
imagery of your prophets, behold the fulfilment of their
predictions in the despised Nazarene !

The error of those who look for a literal advent of
Christ, and a literal reign upon earth during the mil-
lenium, must be traced to the same source, namely, to
their overlooking the spirituality of the mediatorial
dominion. They expect a visible descent of the Re
deemer in his glorified human nature, to erect a local
court, to sit upon a literal throne, and to conduct a
temporal reign for at least a thousand years. If we
have been at all successful in proving that the kingdom of
Christ is a spiritual kingdom, this system must fall to the
ground, for its whole tendency is to represent his king
dom as a temporal one, to revive the exploded rites and
opinions of carnal Judaism, and to bring back upon the
church the yoke of beggarly elements from which Christ
has made us free. Let those who are in danger of being-
seduced by the doctrine in question, ponder well the

E

66 SPIRITUALITY.

evidence furnished in support of the spirituality of the
kingdom of Christ. Let them be jealous of the tendency
there is, in the human heart, to be carried away with
what strikes the senses in preference to that which
appeals to faith. Let them profit by the case of
the unhappy Jews, who, by yielding to this natural
tendency, have been plunged into the gulf of unbelief,
and are still suffering the just award of their iniquity.
'The letter killeth ; the spirit giveth life.'

It is impossible here to overlook the means with which
we are thus furnished, of forming a right estimate of
the church of Rome, and of determining the question
whether that church be Christian or anti-Christian. It
pretends to be Christ's kingdom upon earth, and to be
the only church which can lay claim to this distinction.
Well, Christ's kingdom is not of this world — it is a
spiritual kingdom ; — a kingdom of truth, and righteous
ness, and love, and peace ; a kingdom whose office
bearers, ends, administration, and appendages, are all of
a spiritual character. How does the state of things
in the Romish church accord with this view ? Look at
the Roman pontiff, — the assumed representative on earth
of Him who strenuously refused to be made a king by
men, who studiously avoided all interference with the civil
authorities, wrho wore a crown of thorns, and expired on
a cross. You see on his head a triple crown, glittering
with gold and sparkling with diamonds ; his vestments
are of the most costly and gorgeous materials ; at his
side hang golden keys ; grasping the sword of temporal
power, he lays claim to a universal, civil, as well as
ecclesiastical, authority ; and adding the imperial diadem

SPIRITUALITY. 67

to the sacerdotal mitre, he prostrates even monarchs at
his feet. Enter the Vatican, — the habitation of the
pretended successor of Him whose kingdom is not of
this world, and who had not where to lay his head, — and
what do you behold but the unequivocal insignia of
temporal power, the gaudy paraphernalia of earthly
pomp and grandeur ? Visit a cathedral, — where the
highest acts of devotion are professedly engaged in to
Him who is a Spirit, and who requires such as worship
him to worship him in spirit and in truth. There you
have lofty domes, massive pillars, pictorial decorations
on which the most accomplished artists have expended
their skill, splendid vestments, voluptuous music, smok
ing incense, sparkling lights ; — everything, in short, to
strike the senses rather than to affect the heart, to
glitter in the eye rather than to impress the conscience.
These are scandalous departures from the character of
that kingdom which is not of this world ; they are
standing proofs that the church of Eome has no title to
be regarded as a church of Christ at all, much less as
the Church of Christ : they are the unequivocal, inefface
able marks of anti- Chris tianism.

May not this subject be of use, farther, in enabling
us to test the character and claims of even Protestant
systems of religion ? The diversity of sentiment existing
among Protestant churches, is painful and bewildering ;
and it is desirable to be furnished with some principles
by which we may estimate their respective conflicting
claims. Here is one — the degree of spirituality they
possess. The system which has the least of worldly
pomp, which least depends on the smiles of the world,

68 SPIRITUALITY.

which has fewest attractions for the carnal heart ; the
system which, at the same time, pays most respect to
the spiritual principles, and best subserves the spiritual
ends, of Christ's kingdom, is surely that which has the
strongest claims on our regard. This is a test that
few churches can well stand. — The episcopal church of
England, weighed in this balance, will be found wanting.
In her present half-reformed state, she retains many of
those worldly appendages and outward ceremonies by
which the church of Eome is characterised; and a
thorough purgation of these, together with a more
spiritual system of preaching and administering the
sacraments, and a revival of discipline, are required to
bring her into even a decent show of conformity to the
kingdom which is not of this world. — The Scottish
establishment also, though far from being in the same
situation with that in England, would do well to subject
itself to a searching application of the criterion of which
we are now speaking. Although unexceptionable in
her doctrinal standards and forms of worship, it may be
worthy of being considered, whether there be not things,
both in the tone of preaching which extensively prevails,
and in the appendages of some of her courts, which will
not bear the rigid application of a strictly spiritual test.

—Nor let communities which exist in a state of separa
tion from the national church, think that they have no
need to try themselves in this way. In all of them,
even the purest, will be found, we fear, a measure of
the spirit of the world, and departure from the simplicity

and spirituality of the primitive model, sufficient to
warrant humiliation and call for amendment. In choos-

SPIE1TUAL1TY. 69

ing an ecclesiastical profession, perhaps no principle of
guidance can be more safe than the degree of spirituality
of which a church may be possessed. We cannot be
too much on our guard against being deceived by worldly
glare, or by the worldly advantages which connexion
with a particular community may offer. Are there not
many who deceive themselves in this respect ; — many
who, in joining a church, are influenced in their choice,
by the worldly respectability it possesses, or by the ease
with which, in its communion, they can indulge the love
and pursuit of the world ; while the reasons by which
they are determined against other churches, are their
poverty, their simplicity, their strictness, or their spirit
uality ?

To persons as well as churches, the principle in question
furnishes a means of trial. It is well fitted to aid in
examining into our own personal character. Who are
the subjects of Christ's kingdom ? Such only as are
spiritual. Not the vain, the sensual, the passionate,
the worldly ; but the humble, the meek, the mortified,
the self-denied. Such as adopt, not the maxims of the
world, but the principles of the gospel. Not such as
permit their hearts to be engrossed with the things of
earth, and lavish their attentions on its possessions, its
grandeur, pomp, and parade ; but such as, looking on
the world and all things that are in it as transitory,
content themselves with little, and cherish a heavenly
spirit. Not such, in fine, as restrict their views to
time ; but such as, while they live, look steadfastly
forward to an eternal state of being, and expect, when
they die, that an entrance shall be ministered to

7° SPIRITUALITY.

them abundantly into the everlasting kingdom of
the Lord and Saviour Jesus Christ. Soon shall this
world and all that belongs to it be at an end ; and it
concerns those who have no hope beyond the present,
to consider what they shall do when old age arrives,
or when death knocks at the door of their chamber,
and summons them away. Then, true wisdom will be
found with those who have obeyed the command of
the Saviour: 'Seek ye first the kingdom of God,
and his righteousness, and all these things shall be
added unto you.'

CHAPTER VI.

THE UNIVERSALITY OF CHRIST'S MEDIATORIAL RULE.

THE topic on which we are now to descant is of
great importance, yet it is one on which much miscon
ception exists. There are some who deny the fact
altogether ; and there are others, who, though compelled
to admit the fact, have most inadequate ideas of the
place which it is entitled to hold in estimating the
offices of the Mediator. There is one short clause, in
the writings of the Apostle Paul, which both these
classes would do well to consider. It is that in which,
speaking of Christ's exaltation by the Father, lie uses
the expression, ' AND GAVE HIM TO BE HEAD OVER ALL
THINGS TO THE CHURCH ' (Eph. i. 22) — language which
asserts at once the unlimited extent of the mediatorial
power, and the high and glorious end for which such
power has been conferred.

1. The connexion of Christ's universal powrer with
the honour awarded him by the Father for the work of
man's redemption, is sufficient to attest its IMPORTANCE.
That which entered into the stipulations of the eternal
covenant, and which occupied the mind of the Saviour
throughout the whole period of his sufferings, his last
mysterious agony not even excepted, cannot be deemed
a matter of inferior moment. Now, we are assured, that
' for the joy set before him he endured the cross ' (Heb.

72 UNIVERSALITY.

xii. 2) ; and that this joy included that of which we are
speaking, the language of the same inspired writer clearly
imports, ' He humbled himself and became obedient unto
death, even the death of the cross, wherefore God also
hath highly exalted him, and given him a name above
<>r<>nj name, that at the name of Jesus every knee should
boiv, of things in heaven, and things in earth, and things
under the earth' (Phil. ii. 8, 10). — Besides, the doctrine
of his universal supremacy was one of the last things
which Christ taught his disciples. Just before his
ascension, in the concluding interview he held with
his apostles on earth, in which surely nothing but what
is of the highest importance could find a place, he said,
* ALL power is given unto me in heaven and on earth '
(Matt, xxviii. 18). — Moreover, the possession of uni
versal power must, on a moment's reflection, appear to
be intimately connected with the interests of the church.
Power beyond the church, is essential to the existence,
increase, and welfare of the church itself. That the
members of his mystical body may be complete in him,
he must have dominion over all principalities and
powers. The overthrow of the church's foes, the ful
filment of the church's prospects, and the final victory
of every member over death and the grave, suppose him
to rule with uncontrollable sway in the midst of his
enemies. ' For he must reign till all enemies be put
under his feet' (1 Cor. xv. 25). — These things may
bo sufficient to convince the unprejudiced mind, of
the vast importance of the feature of the Media
tor's kingly office of which we are now to treat. But,
should there still remain a single sceptical doubt on the

UNIVERSALITY. 73

reader's mind, it cannot fail to be removed when he is
reminded that the fact of Christ's universal reign enters
into the praises of heaven, and is echoed from the arches
of the celestial temple. ' And I heard/ says John, 'the
voice of many angels round about the throne, and the
living creatures, and the elders, saying with a loud
voice, Worthy is the Lamb that was slain to receive
power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. Blessing, and honour,
and glory, and power, be unto the Lamb for ever and
ever. Alleluia, for the Lord God omnipotent reigneth '
(Kev. v. 15 ; xix. 6).

2. No doctrine in Scripture is supported by clearer
or more abundant EVIDENCE than the universality of
Christ's mediatorial supremacy. Before exhibiting the
passages in which it is expressly affirmed, it may be
proper to state, that what determines that the passages
in question refer to the mediatorial, and not to the
essential, kingdom of the Son of God, is the circum
stance that the power spoken of in these passages is said
to be given him. His essential authority can in no
sense be said to be given. That which is delegated,
conferred by gift, bestowed by another, can belong to
him only as Mediator. Nor is it necessary that the
territory over which the sovereignty is exercised by
inherent right, and that over which it is exercised by
delegated authority, should be actually different in
matter or extent. They may in reality be the same in
substance, and of course equal in extent ; the difference
consisting in this, that the kingdom over which he, as
the Son of God, rules by inherent and original right, he,

74 UNIVERSALITY.

as Mediator, is authorised to manage and direct for a
new end, namely, the salvation of men, and the best
interests of the church. His investiture with media
torial authority, thus means his having had conferred
on him a right to employ the power, which he always
possessed as God, for the specific objects of his media
torial work. The essential and the mediatorial king
doms of Christ may, therefore, be co-extensive ; and we
need not wonder to find the inspired writers ascribing
the gift of universal power to Him whose essential
dominion is absolute and unlimited. These things
premised, we are prepared to look at the Scripture proof
for the universality of the mediatorial dominion.

' All things are delivered unto me of my Father.' l
These are the words of Christ to his disciples. The
connexion shews that it is of his mediatorial power
he is speaking, as it is in this character that he is said
to know and to be known by the Father, and to reveal
the Father to others. The very word ' delivered '
carries in it the same idea, as his power as God is
not delivered to him, but essentially and intrinsically
possessed. Now, the affirmation respects universal
power — ' all things/ iravra — no exception being so
much as hinted at.

' And Jesus came and spake unto them, saying, All
power is given unto me in heaven and in earth.' 2
This is, if possible, still more decided. Here, as in the
former instance, both the context, which relates to the
apostolical commission, and the language itself, ' given/
that the mediatorial character is meant. And, as

1 Matt. xi. 27. 2 Matt, xxviii. 18.

UNIVERSALITY. 75

to the extent of what he attributes to himself in this
character, the words are, ' All power in heaven and in
earth' — irao-a ' ej;ovcna ev ovpavq* KCLI VTTI yrjs — expressive
of universality in the largest sense.

To the same purpose are the words of Peter in his
discourse at Cesarea. Speaking of Jesus Christ in
connexion with the peace which is preached through
him, and of course as Mediator, he says, in an emphatic
parenthesis — ' He is Lord of all,' iravrwv Kvpios.3 The
term c Lord' denotes authoritative power, and the ' all'
may be either persons, or things, or both.

' And hath put ALL things (nav-rd) under his feet, and
gave him to be head over ALL things (Travra) to the
church.' 4 The terms ' put ' and ' gave ' mark, with
sufficient precision, the character in which Christ is here
spoken of by the apostle, while the extent of grant is
abundantly explicit.

Not less decisive is the language of the same inspired
writer in another epistle : — c And ye are complete in
him which is the head of ALL principality and power/
TI /ce<f>a\rj Traarj^ apffls /cat, efov<7ta?.5

( For he hath put ALL things under his feet. But
when he saith all things are put under him ; it is
manifest that he is excepted which did put all things
under him.'6 This is the only instance in which an
exception is stated to the universality of the media
torial dominion ; and the exception strengthens greatly
our position. The only exception stated is the Father,
who confers on him the mediatorial dominion ; and the
specifying of this shews that there is not another, proves

3 Acts x. 36. 4Eph. i. 22. 5 Col. ii. 10. 6 1 Cor. xv. 27.

76 UNIVERSALITY.

that the mediatorial dominion embraces everything in
the universe but God.

One more direct Scripture proof may suffice. And
it is of such a character, that, had there not been
another in the Bible, it were itself sufficient. Its phrase
ology seems purposely framed, to place it beyond the
power of any one to find a plausible pretext for setting
the slightest limit to the official dominion of the Son
of God. ' But one, in a certain place, testified saying,
What is man that thou art mindful of him ? or the Son
of man, that thou visitest him ? Thou madest him a
little lower than the angels ; thou crownedst him with
glory and honour, and didst set him over the works of
thy hands : thou hast put ALL things in subjection
under his feet. For in that he put all in subjection
under him, HE LEFT NOTHING THAT is NOT PUT UNDER
HIM.'7 The reference is to the eighth Psalm. The
purpose for which the words of the Psalm are quoted
by the apostle, shews that it is the Messiah who is
spoken of. The universality of dominion ascribed,
cannot be affirmed of man in the ordinary sense of the
term ; other worlds and angels not being made subject
to him. Besides, a part of the Psalm is applied else
where to the Eedeemer.8

Here, then, we have ample proof in support of our
position, to which every believer in the Scriptures must
pay respect. We can conceive of nothing more decisive
or complete. Nothing but the blinding influence of
prejudice, interest, or error, can account for such plain
testimony being resisted. Whatever some may find it

7Heb. ii. C-8. 8Matt. xxi. 15, 16.

UNIVERSALITY. . 77

convenient to maintain, it is clear that neither Christ
nor his apostles entertained the most distant thought
of the mediatorial power being limited, but that they
rejoiced in the truth that ' his kingdom ruleth over all.'

3. It might be added, that every thing which
renders the mediatorial dominion necessary to all, re
quires it to be of universal extent. It could easily be
shewn that, to the fulfilment of the purposes of the
divine will respecting the elect — to the completion of
Christ's character as a Saviour — to his being fitly
rewarded for his obedience unto the death — as well
to his successful overthrow of his enemies, nothing
less than universal power could suffice. But these
things are so palpable, that to dwell upon them at
length would be only to weaken their force. It will
serve a better purpose to CLASSIFY and particularise
some of the ' all things ' that are put under Christ's
feet.

Inanimate and irrational creation is placed under the
Mediator. ' Thou madest him to have dominion over
the wrorks of thy hands : thou hast put all things
under his feet ; all sheep and oxen, yea, and the
beasts of the field, the fowl of the air, and the fish of
the sea, and whatsoever passeth through the paths of
the sea.' 9 This passage is, as we have seen, quoted in
the epistle to the Hebrews, with express application
to Jesus Christ.10 The objects specified are the inferior
parts of creation, but of these there is no exception.
The language comprehends matter in every form,
organised and unorganised : the planetary bodies in

9 Ps. viii. 6-8. 10 Heb. ii. 6-9.

78 UNIVERSALITY.

general, the earth with its water and dry land in
particular, the mineral kingdom, and the vegetable
world, are all included in ' the works of God's hands : '
while inferior animals of every tribe are expressly
enumerated, — ' the beasts of the field, the fowl of the
air, and the fish of the sea.' Nor was it unnecessary
that the mediatorial grant should embrace such par
ticulars as these. Far from it. The material world
owes its preservation to this circumstance. It is the
Mediator who c upholds all things by the word of his
] )<>wer.' But for the dispensation of divine mercy
of which this earth is the theatre, we have no reason
to believe that it would have survived the fall. This
is the grand conservative element by which it is enabled
to withstand the destructive tendency of the dreadful
penalty denounced on man's disobedience. When the
guilty pair put forth their hands, plucked the forbidden
fruit, and ate,—

' Earth felt the wound ; and Nature from her seat,
Sighing through all her works, gave signs of woe
That all was lost.

Earth trembled from her entrails, as again
In pangs ; and Nature gave a second groan ;
Sky lowered, and muttering thunder, some sad drops
\Vept at completing of the mortal sin
Original.'11

But, while clouds obscure the horizon, and thunders
roll in tremendous peals alongst the sky, while the
earth quakes to its very centre, and everything por
tends immediate and inevitable destruction ; when the
earth, and the inhabitants thereof, are about to be
dissolved, the divine Mediator steps forth, grasps

11 Paradise Lost, book ix.

UNIVERSALITY. 79

it with his almighty hand, and ' bears up the pillars of
it.'12 Without this interposition, the interests of the
church at large could not have been subserved, either
in the way of protection or of propagation ; nor could
her members individually have been fed, clothed, and
preserved, or their bodies have been raised up at the
last day.

With regard to the inferior animals, the right of
dominion over them, given to man at his creation, was
forfeited by sin. They are no longer his willing sub
jects ; the service he receives from them he has to extort
by constraint. They flock not now around him, as in
innocence, but flee from his presence. They dread him
as their enemy, instead of loving and revering him as
their lord. Many of them, assuming superiority in their
turn, cast upon him a glance of hostile defiance, and
compel him to betake to flight, that he may escape
falling a victim to their merciless ferocity. And to
what but to the mediatorial interposition is it owing,
that man retains any control over the lower animals,
and that the members of the church have secured to
them, among other privileges, ' a covenant with the
beasts of the field, and with the fowls of heaven, and
with the creeping things of the ground ? ' No other
satisfactory account can be given of this, than that
which is supplied by the fact of God's having put under
the feet of his Son ' all sheep and oxen, yea, and the
beasts of the field, and the fowls of the air, and the fish
of the sea.'

Scripture history amply and beautifully illustrates

12 Ps. Ixxv. 3. la Hos. ii. 18.

So UNIVERSALITY.

this department of mediatorial rule. It is no dream
that the sun, moon, and stars, do obeisance to our New
Testament Joseph. At what but his command was it,
that the sun stood still for a time on the dial of Ahaz ?
To what but to his power can it be ascribed that the
strange order was exactly obeyed — Sun, stand thou
still upon Gideon, and thou moon, in the valley of
Ajalon ?' Or to what but to this was it due that 'the
stars in their courses fought against Sisera ? ' The winds
and the waves, too, acknowledge his power. He it was
who made the waters of the Red Sea to stand up on a
heap till his people passed through, and then to collapse
for the destruction of their enemies. At his command
it was, that Jordan was dried up, to make a way for
the ransomed of the Lord to enter into their promised
inheritance. His power over the element of fire,
appears in his preserving unhurt the three children
whom the incensed monarch of Babylon caused to be
thrown into the burning fiery furnace, heated seven
times more than it was wont to be heated. And his
power ovrer the opposite element, appears in his casting
down upon the Canaanitish kings, at Beth-horon, great
stones from heaven, so that there were more who died
with hailstones than they whom the children of Israel
slew with the sword. The beasts of the fold, whether
domestic or untamed, obeyed his command. When he
wanted a colt, on which, in fulfilment of prophecy, to
ride into Jerusalem, he had only to send his disciples to
a particular spot, where they found one standing ready
for his use, which they appropriated unchallenged, be
cause ' the Lord had need of him.' When his servant

UNIVERSALITY. 81

Daniel was thrown into the den of lions, he sent his
angel to shut their mouths, and when he was taken up
out of the den, no manner of hurt was found upon him.
Tliefoivls of the air are no less subject to his control.
When the inhabitants of the ark were becoming anxious
for the abating of the waters, he it was who commissioned
the dove with an olive leaf in its mouth to intimate that
they had begun to be assuaged. When the prophet by
the brook Cherith was hungry, and had no means of
obtaining food, ravens, under the same infallible and
resistless guidance, brought him bread and flesh in the
morning, and bread and flesh in the evening ; their own
natural appetites being restrained to prevent their
consuming these supplies themselves. Nor are we
without examples of his power over tliejlsh of the sea.
He ordered his disciples to let down the net on the right
side of the ship, and immediately there was inclosed a
great draught of fishes. When he was in want of money
to meet the demand of temple tribute, he instructed one
of his attendants to go to the sea and cast a hook,
and the fish which first came up had in its mouth the
coin required. That even reptiles and insects felt his
authority, appears from some of the plagues sent on
the Egyptians, from the fiery serpents by which the
rebellious Israelites were so severely chastised, and from
the viper fixing on the hand of an apostle without doing
him harm. How true is it that the mediatorial
dominion extends over the inanimate and irrational
parts of creation ; and how fully do the facts of the
church's history illustrate this extent of power !

2. If from the lower parts of creation we ascend to

82 UNIVERSALITY.

the highest, we shall still find traces of the mediatorial
dominion. Christ exercises rule over angels. These
constitute the highest order of intelligent and moral
creatures with which we are acquainted. Of their
character, rank, attributes, and employments, we know
but little. But this we know that, in all their orders
and degrees, they are without exception put in subjection
to the Messiah. It is only necessary here to view them
in their two grand divisions, of good and bad, or fallen
and un Mien.

(1.) Christ's mediatorial dominion extends to holy
angels — those wrho, when their fellow-spirits rebelled,
kept their first estate. Paul, in writing to the Ephe-
sians, represents him as seated ' far above all principality,
and power, and might, and dominion,'14 terms which
are understood to denote the different orders of angelic
creatures. Peter also speaks of him as He ' who is gone
into heaven, and is on the right hand of God ; ANGELS,
and authorities, and powers, being made subject unto
him.' ] As God he has an undoubted essential right of
dominion over such : but that something different from
this is meant in these passages is plain from the con
text, and also from the phraseology employed, especially
in the latter case. Angels could be made subject to
Christ, only in his mediatorial capacity. The account
given in Scripture of the services of these bright and
happy beings, both to the Head of the church, and to
the members of his mystical body, throws the clearest
light on the general statements to which we have just
referred. Holy angels surround the throne of the

14 Eph. i. 21. 15 ! Pet iji. oo.

UNIVERSALITY. 83

mediatorial King : — ' In the year that king Uzziah died/
sings the son of Amos, ' I saw the Lord sitting upon
a throne, high and lifted up, and his train filled the
temple. Above it stood the seraphims.' l They offer
him the tribute of their lofty adoration at the command,
' Let all the angels of God worship him/ for they cry
with a loud voice, ' Worthy is the Lamb that was slain
to receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing.' l They attended
him at Sinai, when the law was ' ordained by angels in
the hand of a Mediator.' ] When, in the fulness of
time, he

' Forsook the courts of everlasting day,
And chose with us a darksome house of mortal clay,'

an 'angel choir' descended on the plains of Bethlehem,
and sung the hymn of his nativity : — ' And suddenly a
multitude of the heavenly host, praising God and saying,
Glory to God in the highest, and on earth peace, good
will toward men.' : Angels ministered to him in his
state of humiliation : when the devil left him in the
wilderness, 'Behold angels came and ministered unto
him' (Matt. iv. 11). And, during his mysterious agony
in the garden, ' there appeared an angel unto him from
heaven, strengthening him' (Luke xxii. 43). On the
first day of the week when he rose from the dead,
' Behold, there was a great earthquake, for the angel of
the Lord descended from heaven, and came and rolled
back the stone from the door of the sepulchre ' (Matt,
xxviii. 2) ; and, taking his station there, was the first

16 Isa. vi. 1, 2. 18 Gal. iii. 19.

17 Heb. i. 6 ; llev. v. 1, 12. 18 Luke ii. 13, 14.

84 UNIVERSALITY.

to announce the tidings of his resurrection to the dis
ciples who visited his tomb. Angels accompanied him
at his ascension to the Father's right hand : — ' The
chariots of God are twenty thousand, even thousands
of angels' (Ps. Ixviii. 17). And when, at the last day,
he shall come again to judgment, ' The Lord Jesus shall
l>e revealed from heaven with his mighty angels, in
flaming fire, taking vengeance on them that know not
God, and that obey not the gospel of our Lord Jesus
Christ' (2 Thess. i. 7, 8).

Holy angels are commissioned by the Mediator to
perform a variety of important services to the members
of the church. ' Are they not all ministering spirits
sent forth to minister for them who shall be heirs of
salvation ? ' 20 The ' heirs of salvation ' are, of course,
those on whom God has chosen to bestow deliverance
from all evil, and the possession of all good, as a rich,
manifold, extensive, and imperishable inheritance, freely
bequeathed to them as children. To such the holy
angels minister in holy things, in a variety of ways.
Setting aside the. learned fancies of certain ancient
philosophers, regarding the peculiar occupations of these
celestial beings ; discarding, as without foundation in
the word of God, the Socratic notion of one guardian
spirit being assigned to each saint ; the following ideas
respecting the ministry of angels, may be gathered from
the Scriptures of truth.

Holy angels, under the Mediator, exercise a certain
inspection over the people of God. * Suffer not/ says
Solomon, ' thy mouth to cause thy flesh to sin ; neither

20 Hcb. i. 14.

UNIVERSALITY. 85

say tliou before the angel, that it was an error : where
fore should God be angry at thy voice, and destroy
the work of thy hands ? ' 21 If the angel in this passage
means, as is supposed by some, one of the celestial
hierarchy, such are plainly to be considered as taking
cognizance of the sayings and doings of men. The
most plausible interpretation of an obscure passage
in the writings of Paul, proceeds on the same supposi
tion : — c For this cause ought the woman to have
power on her head because of the angels,' 22 — angelic
inspection being here urged as an inducement to female
decorum in the matter of dress, especially in the public
congregation. The same consideration gives point and
emphasis to a clause in Paul's solemn appeal to Timothy :
— 'I charge thee, before God and the Lord Jesus Christ,
and the elect angels, that thou observe these things with
out preferring one before another, doing nothing by par
tiality.' 23 It would thus seem to be one of the functions
of angelic ministry, to exercise an inspection over the
worship, and sufferings, and obedience of the saints,
that they may be ready to yield them assistance when
required, be prepared to carry tidings respecting them
to the company of interested fellow-spirits on high, and
be qualified to bear witness in their behalf at the last
day.

Holy angels, under the Mediator, are employed in
making suggestions to the people of God. The following
passage may perhaps warrant the idea that they per
formed an important part in communicating to the
sacred writers the matter of the Scriptures : — ' The

21 Eccl. v. 6. 22 1 Cor. xi. 10. 23 1 Tim. v. 21.

86 UNIVERSALITY.

revelation of Jesus Christ, which God gave unto him,
to shew unto his servants things which must shortly
come to pass, and he sent and signified it by his angel
to his servant John.' 24 But, however this may be,
now that suggestion of this extraordinary kind is at
an end, it is interesting to think that they may still
be employed in directing the mind to duty and to
comfort, and in calling up thoughts of a spiritual and
improving character. The thing is at least possible.
It is rendered even probable, by what we know of the
power of bad spirits, in suggesting evil thoughts,
imaginations, and desires. But the experiences of
the people of God, respecting the sudden occurrence
of ideas and states of feeling, whose origin cannot
possibly be referred to the mind itself on any known
laws of mental operation, would seem to give it a
character of certainty. This cannot be understood as
interfering with the work of the Divine Spirit, whose
prerogative it is to guide into all truth ; it only sup
poses him to work by means, the means in such case
being created spirits, while the sole efficient agency is
reserved exclusively to himself. It may be difficult,
or impossible, to discriminate between the suggestions
of the mind itself and those of angelic ministers ; but
the difficulty is not greater, here, than in the case of
the workings of evil spirits ; and, in neither case, does
the difficulty in question militate in the least against
the fact.

Protection is afforded to the saints by holy angels.
' There shall no evil befall thee, neither shall any

24 Rev. i. 1.

UNIVERSALITY. 87

plague come nigh thy dwelling. For he shall give
his angels charge over thee, to keep thee in all thy
ways. They shall bear thee up in their hands, lest
thou dash thy foot against a stone.' 25 Agreeably to
this general statement, we find them employed in
delivering Lot and his family from the destruction of
Sodom : — ' And when the morning arose, then the
angels hastened Lot, saying, Arise, take thy wife and
thy two daughters which are here, lest thou be con
sumed in the iniquity of the city.'26 Daniel's safety
from the lions is another instance : — c My God,' says
the prophet, ' hath sent his angel, and hath shut the
lions' mouths that they have not hurt me/ 2 If we
may judge from what occurred in the case of the
Saviour himself, at the time of his being tempted
by Satan, when angels came and ministered unto
him, we may conclude that the protection they afford
extends to spiritual as well as outward dangers. Nor
is it irrelevant, here, to observe the services they dis
charge, in the way of counteracting the plots of the
church's enemies, and inflicting upon them the judg
ments of the Lord, inasmuch as these are connected
with the safety of his people. Thus, with respect to
Sennacherib's army, it is said : — ' And it came to pass
that night, that the angel of the Lord went out, and
smote in the camp of the Assyrians an hundred four
score and five thousand : and when they arose early in
the morning they were all dead corpses.' 2

Holy augels, under the Messiah, exercise a salutary

25 Ps. xci. 10-12. 26 Gen. xix. 15. 27 Dan. vi. 22.

28 2 Kings xix. 35. See also Zech. i. 8-11 ; Dan. x. 13 ; xi. 1.

88 UNIVERSALITY.

vigilance over the people of God. They are employed
in frequent embassies of mercy to them while they live.
When they die, they carry their disembodied spirits to
the regions of bliss : — ' The beggar died, and was carried
by angels to Abraham's bosom/ And have we not
reason to think that even their bodies will be taken
in charge by the same powerful servants at the period
of the resurrection ? ' He shall send his angels with a
great sound of a trumpet; and they shall gather together
his elect from the four winds, from one end of heaven to
the other/29

Such are some of the services performed by the angelic
tribes to the members of the church of Christ. The
wide space betwixt heaven and earth is not, as we are
apt to imagine, an unoccupied void, but crowded with
a busy throng of active beings employed in ministering
to them who are to be heirs of salvation. And who is
the master of these servants ? By whom are they
* sent forth ' ? From whom do they derive their com
mission ? From Him whose mediatorial kingdom ruleth
over all ; who has removed the moral barrier which sin
interposed to obstruct the intercourse of men and
angels ; who hath ' gathered together in one all things,
both which are in heaven and which are in earth/ and
thus opened the way for our being introduced to 'an
innumerable company of angels/ Had he not assumed
the character and discharged the functions of Mediator,
none of the benefits conveyed through the medium of
angels, could ever have been enjoyed by the people of
God ; nor could men ever have undergone that trans-

29 Luke xvi. 22 : Matt. xxiv. 31.

UNIVERSALITY. 89

formation and elevation of moral character which are
necessary to fit them for intercourse with such pure and
dignified creatures.

Important purposes are served by the subjection of
angels to the Messiah. Foundation is thus laid for the
restoration of a useful, happy, honourable, and lasting
friendship betwixt men and these celestial spirits. The
whole honour and glory of man's salvation are thus
secured to Christ, no service being performed to the
saints, or benefit received by them, but emanates, be
the instruments who they may, from the sacred fountain
of his authority and love. Had the angels not been
put under his feet, the services they perform, supposing
them to have taken place, must have been independent
of him, and consequently believers should have had a
class of precious benefits for which they were under no
obligation to Christ, and the glory of which they could
never have ascribed to him. In this way, also, pro
vision is made for a high example of obedient subjec
tion to Messiah being set before saints ; as well as for
the overthrow of evil spirits by beings of their own
order, wThich cannot fail to contribute to the complete
ness of their defeat by increasing their torment and
mortification.

(2.) And this leads us to remark, that fallen angels, as
well as those who kept their first estate, are placed under
the Messiah. He possesses power over infernal spirits,
not only as God, but as Mediator. The very object of
his mediatorial character requires this ; for, as the elect
of God are, by nature, exposed to the assaults of Satan
and of his emissaries, it is important that He, who is to

90 UNIVERSALITY.

act as their Saviour, should be invested with power to
rescue them from their spiritual adversaries. That he
may bind the ' strong man/ and spoil him of his goods,
by delivering those whom he has led captive at his will,
he must have a right to enter his house and place him
in fetters. The god of this world, the prince of the
power of the air, worketh in the children of disobedience ;
and He who is to restore them to the love and practice
of holiness, must have power to cast out the prince of
this world. Even after the children of God are rescued
from the yoke of Satan's dominion, they are still liable
to be assailed and subjected to partial and temporary
bondage. Either on the one hand to protect his people
from such assaults, or on the other to render them
subservient to good, it is necessary that the devil and
his angels be placed under the control of the Mediator.
It is here not a little interesting to observe, that the
very first announcement given of the Saviour exhibits
him as the conqueror of the prince of the bottomless pit
— the seed of the woman bruising the SERPENT'S IwmL
Such w^as the object contemplated in his advent. ' For
this purpose the Son of God was manifested, that he
might destroy the works of the devil.' s AVhen the
saints are exhorted to ' be sober, be vigilant, because
their adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour,' 31 to whom but to
their divine Mediator can they look for wisdom and
strength, to resist his attacks and continue steadfast in
the faith ? When the devil is permitted to cast them
into prison that they may be tried, He only can enable

30 1 John iii. 8. 81 1 Pet. v. 8.

UNIVERSALITY. 91

tliem to ' be faithful unto death, that they may receive
a crown of life.' 3

Nor is it for the individual members of his mystical
body alone, that this extent of mediatorial power is
necessary, but also for his church in her collective
character. As for those systems of iniquity, religious
and civil, with which she has to contend, we are assured
that ' the dragon gave them their power and their
authority ; ' and, of course, without some such control
as we are supposing, things could never be so ordered
as to bring about the issue which is predicted. ' And
the great dragon was cast out, that old serpent, called
the Devil, and Satan, which deceiveth the whole world :
he was cast out into the earth, and his angels were cast
out with him. And I heard a loud voice saying in
heaven, Now is come salvation, and strength, and the
kingdom of our God, and the power of his Christ : for
the accuser of our brethren is cast down, which accused
them before God day and night.'33 Nay, these infernal
agents, it would seem, are employed by the Mediator as
instruments of inflicting merited punishment on the
enemies of the church ; but this they could not be,
unless under his dominion. ' Woe to the inhabitants
of the earth and of the sea ! for the devil is come down
unto you, having great wrath, because he knoweth that
he hath but a short time. And I saw three unclean
spirits like frogs come out of the mouth of the dragon,
and out of the mouth of the beast, and out of the mouth
of the false prophet : for they are the spirits of devils,
working miracles, which go forth unto the kings of the

32 Rev. ii. 10. 33 Rev. xii. 9, 10.

92 UNIVERSALITY.

earth and of the whole world, to gather them to the
battle of that great day of God Almighty.'34 Thus the
church's salvation, safety, peace, and prosperity, require
that her Head be possessed of a rightful dominion over
fallen spirits of every order.

This branch of his official rule is not less fully
illustrated in the history of the Eedeemer's life, and
death, and mediatorial government, than is his dominion
over holy angels. His miracles filled the infernal
spirits with dread, and extorted from them a depreca
tion of the exercise of his power : ' Art thou come to
torment us before the time ? ' By his personal con
flict with Satan in the wilderness, the arch-fiend of
hell was subjected to the mortification of a threefold
defeat. Such was the influence exerted by his ministers,
that ' even the devils were subject to them through his
name ; ' and, as they proceeded in their work of mercy
and benevolence, ' Satan was beheld falling as lightning
from heaven.'3* But his death, his vicarious and
meritorious death, was what shook the foundations of
Satan's kingdom, and gave the fatal blow to the reign
of the God of this world : ' Having spoiled princi
palities and powers, he made a show of them openly,
triumphing over them in his cross/37 Let me illustrate
this a little, as it involves a point of some nicety which
is not always well understood.

The power possessed by the devil and his angels over
the human race, may be regarded in two lights — either
as an unrighteous usurpation, or as a judicial calamity.

34 Rev. xii. 12; xvi. 13, 14. » Luke x. 17, 18.

33 Matt. viii. 28. a7 Col. ii. 15.

UNIVEESALITY. 93

As regards Satan himself, the former is the view we are
to take of it : as regards the overruling providence of
God, the latter is the light in which it is to be con
templated. Satan is a usurper ; he possesses no lawful
authority ; as far as he himself is concerned, he can
point to no authority from God for the exercise of his
wicked and malicious control over man. Yet, notwith
standing this, it is obvious that, without the permission
of God, he could have no such control, for a single
moment, as that which he actually exercises. He could
have no power unless, in this sense, it were given him
from above.38 Nor can we suppose, that a righteous
God wrould even permit him to have such power, unless
for the punishment of those who have violated his law,
and exposed themselves to his judicial displeasure. Satan,
in himself, has, indeed, no regal right to inflict torment
on men ; he has no direct moral authority from the
Supreme Governor, to execute the threatening of his
holy law against transgressors ; he holds no such place
as even that of authorised executioner of the divine
vengeance : yet his wrath and malice are, as in the case
of wicked men, made to praise God, by being overruled
for the punishment of the guilty violators of his law.
In this view it is the guilt of men which gives Satan
power. His dominion, usurped though it be on his part,
springs from human transgression. But for this, the
righteous Lord who doeth righteousness, would never
have tolerated, for an instant, the unrighteous usurpation
of the prince of this world. This being understood, it
must be obvious that the overthrow of Satan's powder,

38 John xix. 11.

94 UNIVERSALITY.

required, first of all, that legal satisfaction should be
given to the claims of the divine law for the sins of
men. When this is done, his throne is undermined—
his sceptre broken — his arm of might paralysed ; and
any efforts he can ever afterwards make, are but the
feeble attempts of a vanquished foe to recover his lost
influence, or the spiteful manifestations of unsubdued
but impotent malice. Now this is just what was effected
by the death of Christ ; and we have here an illustrious
display of the inseparable connexion subsisting betwixt
his regal and sacerdotal offices. It was on his cross
that he triumphed over the principalities and powers of
darkness. It was on his Cross that he bruised the
serpent's head. All legal ground for permitting Satan
to continue to exercise his lawless usurpation being at
an end, the triumphant Saviour could forthwith exert
his power in destroying his influence over the chosen
of God. From this point, then, does the victorious
Mediator go forth, on his glorious undertaking of de
stroying the works of the devil. The death of the Cross
effected, he is prepared to enter the territories of the
prince of darkness ; to overthrow his dominion in the
hearts of men, and in the institutions of society ; to
rescue his own children from the fangs of the destroyer ;
to bind and loose Satan at his pleasure ; and to order
everything so as best to bring about the period, when
' the devil shall be cast into the lake of fire and brim
stone,' 39 and when ' he who has the keys of hell and of
death, who openeth and no man shutteth, and shutteth
and no man openeth,' shall so hold him in eternal

39 Rev. xx. 10.

UNIVERSALITY.

95

durance, that he shall not torment his people any
more.

3. A middle place, betwixt inanimate creation and
angelic intelligences, is occupied by men ; and they also
are under the government of the mediatorial King.
' The Father has given him power over ALL FLESH ' 40
—a phrase which in this, as in other parts of Scripture/1
signifies the whole of mankind, the human race at large.
That he possesses authority over the righteous, the
elect, those whom the Father has given to him, cannot
be doubted. But that his power, as Mediator, should
extend to the non-elect, the ungodly, the world lying
in wickedness, may not seem so obvious. A little re
flection, however, is all that is required to produce
conviction on this point also. Those who are given
to him, are mingled up for a time with the rest of the
human family ; they are themselves, at first, ungodly
and unrighteous; and, that they may be changed, as
well as gathered out from a sinful and apostate race,
lie, whose work it is to accomplish these objects, must
have power over the wicked as such. Nay, the un
godly may often be rendered instrumental in con
tributing to the interests of the church and people of
God. The earth helps the woman, as Egypt supplied
the children of Israel with support during the years of
famine, and as Cyrus assisted the Jews in their return
to their own- land and the rebuilding of their temple.
The very enmity of the wicked may be overruled for
the good of the righteous. Now, it is Christ who, in
virtue of his mediatorial power, thus establishes the

40 John xvii. 2. 4l Luke iii. 6, &c.

96 UNIVERSALITY.

wicked for correction, and makes the wrath of men to
praise him. Even to restrain and keep back what
would not be for the good of his chosen, the Redeemer
must be possessed of such power. And, in addition
to these, his power must be thus extensive, for the
purpose of inflicting on the ungodly the punishment
due to their sins. As the Father hath committed all
judgment to the Son, it is his to ' make his enemies his
footstool,' and to put into the hand of them that afflict
his people ' the cup of trembling, even the dregs of the
cup of his fury.' 4 On all these accounts, there can be
no greater mistake than to limit the Mediator's power
to the members of the church, or to exclude any class
of men whatever from his authority.

Enemies as well as friends are put under his feet : —
1 Rule thou in the midst of thine enemies ' 43 Heathens
us well as Christians are subject to his authority : — 'The
heathen are given to him for his inheritance ; ' ' He is
head of the heathen.' 4 Persons, in their civil not less
than in their ecclesiastical capacity, are required to
acknowledge his power : — c Be wise, 0 ye kings ; be in
structed, ye j udges of the earth. Serve the Lord with fear,
and rejoice with trembling. Kiss the Son lest he be angry,
and ye perish from the way.' 45 The dead, not less than
the living, are under his control : — ' For to this end Christ
both died, and rose, and revived, that he might be Lord
both of the dead and living.'4 The wretched inhabi
tants of the pit, as much as those who are in heaven,
feel his sway : — ' He has the keys of hell and of death ;

42 Isa. li. 22, 23. 43 Ps. ex. 2. " Ps. ii. 8 ; xviii. 43.

45 Ps. ii. 10-12. 46 Rom. xiv. 9.

UNIVERSALITY. 97

lie openeth and no man slmtteth, and shutteth and no
man openeth.' 47 Among the human family, not one is
exempted from the government of Messiah ; none so
high as to be beyond his reach, none so low as to be
beneath his notice. He has power over all flesh.

4. Nor is it over men as individuals merely that Christ
possesses power. His authority extends to associations
of every description, domestic, civil, and ecclesiastical.
The social principle is deeply lodged in the constitution
of man, and makes its appearance in a thousand varied
forms. Individuals, by forming themselves into societies,
may make themselves powerful for good or evil, for
purposes of aggression or defence. Societies, like
persons, are under the government of God, and subject
to the divine law. Bodies-politic or corporations are
to be regarded as large moral subjects. To suppose that
men, as individuals, are under the moral government of
the Almighty, and bound to regulate their conduct by
his law, but that, as societies, they are exempted from
all such control, is to maintain what involves the most
absurd and pernicious consequences. According to this,
those who wish to free themselves from the restraints of
moral obligation, have only to enter into alliance with
one another, — they have only to band themselves to
gether, to have their proud wish of independence fully
gratified. This conclusion is too glaringly impious, not
to shock every reflective mind. But if associations are
under the moral government of God, and God has com
mitted all government to the Son, it follows that associa
tions are as much under the mediatorial sovereignty as

47 Rev. i. 18 ; iii. 7.

98 UNIVERSALITY.

individuals. Indeed it would not be difficult to shew,
that no species of society can exist whose proceedings
do not bear more or less directly on the interests of the
Redeemer, so that, without having such under his control,
he could not fully accomplish the ends for which he is
invested with the mediatorial character. While this is
true of all associations, there are two, the church and
the state, over which the mediatorial authority in a very
particular manner extends. These are so important,
both in themselves and in their relation to the subject
now under discussion, that we must give to each a
separate consideration afterwards.

5. But before leaving the present department, it is
proper to remark that all the dispensations of providence,
as well as the various departments of creation, are under
the dominion of the Mediator. This is proved, not only
by the universal language employed by the inspired
writers when speaking of Christ's rule in general, but by
the express terms of Scripture with reference to this
particular subject, and also by the necessity of the thing
itself. The vision of the wheels, in the first chapter of
Ezekiel's prophecy, is generally understood to refer to
the dispensations of divine providence in their nature,
aspects, intricacy, and perfect consistency and wisdom.
These dispensations were represented to the prophet as
under the direction of one who sat upon a throne, and
whose likeness was as ' the appearance of A MAN above
upon it.' 48 We arc not left to doubt that ' the man Christ
Jesus ' is here meant, for it is afterwards said, * This was
the appearance of the likeness of the glory of THE LOUD.'

48 Ezek. i. 26.

UNIVERSALITY. 99

We have here, then, an explicit proof from Scripture that
the affairs of providence are managed by the Mediator :
managed, too, with perfect wisdom, as indicated by the
rings of the wheels being * full of eyes round about ; '
and with special reference to the covenant of grace, as
indicated by the appearance of the brightness being ' as
the day of rain.' Indeed, the necessity of the thing
requires that the Mediator's power be of such extent as
to embrace all the affairs of providence. How, else,
could he remove those obstacles which prevent the
success of his gospel, and make way for the advance
ment of his spiritual kingdom ? How, but for this, in a
world in which * there are many adversaries/ could ' a
great door and effectual be opened up ; to his servants
in furthering his cause ? How, without this, would it
be possible to render the train of events in operation
at any time, subservient to the interests of the church ?
How could things merely secular, such as learning, and
wealth, and the common relations of life, be ever ulti
mately Christianised, and have inscribed on them the
motto Holiness to the Lord ? Or how could the whole
scheme of providential concerns be brought to that
glorious consummation at the final judgment, to which it
is his prerogative to bring it, seeing 'the Father judgeth
no man, but hath committed all judgment to the Son ' ?
It is his, in short, to open the seven- sealed book — to
blow the seven trumpets — and to pour out the seven
vials, in which all the events of divine providence toward
the church and her enemies are comprehended. The
measures of providence are best studied in the light
of Calvary ; and there is no surer key to the in-

ioo UNIVERSALITY.

terpretation of the apocalyptic symbols than the
Cross.

Such is the varied proof, to which we invite attention,
on the subject of the universal extent of the mediatorial
rule. It embraces every thing animate and inanimate,
rational and irrational, moral and immoral, individual
and social ; — every thing, in short, in heaven, on earth,
and under the earth. All things are put under his feet.
He only is excepted who did put all things under him.
To such an extent of mediatorial power, however, several
OBJECTIONS have been started.

1. One of these objections, founded on the spirituality
of Christ's kingdom, has already been obviated. But,
it may be said that such an extent of dominion as we
have supposed to belong to the Son as Mediator, tends
to exclude the Father and the Holy Spirit from the
government of all things. By no means. However
mysterious in itself and difficult to be explained, the
fact is not to be denied that the work of one person of
the Godhead, in any department of operation, does not
preclude that of the others ; creation, providence, and
grace being alike ascribed in Scripture to each. The
inspired writers represent the Father and the Son,
accordingly, as occupying the same throne : — ' Even as
I am set down with my Father in his throne,' — ' the
throne of God and of the Lamb shall be in it.' 49 Nor
can it fail to strike an intelligent person that the very
same mode of reasoning might be directed against the
Saviour's dominion over the church. If the circumstance

j9 Ilev. iii. 21 ; xxii. 3.

UNIVERSALITY. 101

of the government of the world at large being vested in
the Son goes to exclude the Father and the Spirit from
the dominion of all things, it will follow that the
circumstance of the dominion of the church being vested
in the Son, must, on the same principle, go to exclude
the Father and the Spirit from all control over the
church. And, if the management of the church may
be delegated to the Son without interfering with the
essential right of dominion belonging to the other per
sons of the Trinity, why not also the management of all
things besides ? If a part may be delegated without
annulling the right of the other persons to dominion
over that part, why may not the whole, without annul
ling their right of dominion over the whole ?

2. It has also been supposed to confound the essential
and the mediatorial rule of Christ. In confirmation of,
and in addition to, what was formerly observed on this
point, it may here be remarked that there may be a
formal distinction wrhere there is a material identity.
The same thing may be viewed in different aspects.
Things, the same in themselves, may be viewed as under
the dominion of Christ both essentially as God and
officially as Mediator. In the latter case, they are
invested with a new power, and directed to a new end.
He is not only ' head over all things,' but i head over
all things to the church which is his body/ In the order
of God's creatures, the lower are subordinate to the
higher, and the highest include all that are under them.
Things natural are subordinate to things moral, and
things moral to things gracious ; but the interests of
those things which are gracious necessarily suppose the

102 UNIVERSALITY.

subordination both of those that are natural and of those
that are moral. Thus the two latter classes, which are
under the Son essentially considered, must, for the sake
of the former class, which is under him officially, be
placed under him officially too. The result of the whole,
then, is that the essential and the mediatorial dominions
of Christ, so far from being subversive the one of the
other, are absolutely commensurate and perfectly har
monious ; yet not so blended as to destroy the
distinctive character of either.

3. It has been thought an objection to our doctrine
that, if Christ be possessed of such an extent of official
power, it must lay foundation for the ascription of
divine honours to him as Mediator. He who rules
over all is certainly entitled to the homage of all.
But, so far from believing that divine honours should
not be paid to Christ as Mediator, we are at a loss
to see to what evil it can possibly give rise, or how,
indeed, it can be avoided. His divine and his media
torial characters are, it is true, distinct. That is to
say, we can suppose the former without the latter. But
it is carefully to be observed that we cannot suppose
the latter without the former. His divinity is essential
to his mediatorship. He could not have been Mediator
unless he had been God. He is a Divine Mediator.
Apart from his divinity, his mediatorial character is
not only without validity, but without being, — a mere
figment of imagination. Where, then, lies the danger
of ascribing divine honours to the Mediator ? Was
it not as Mediator that the disciples, in the days of
his flesh, fell down and worshipped him ? Is it

UNIVERSALITY.

103

not as the Lamb slain, that every creature in heaven
is represented as ascribing to him blessing, and honour,
and glory, and power ? And might not the payment
of divine honours to the Father, viewed as Creator
or Preserver, be as reasonably objected to, as the
ascription of divine glory to the Son as Mediator f
The former characters are not more essential to the
being of God than the latter ; or rather they are all
alike non-essential. God might have existed without
assuming the character of Creator or Preserver, as well
as the Son without taking to himself that of Mediator.
This last is not more the result of an act of divine
will than the others ; and if these, as is admitted, do
not preclude but call for divine homage, why should
not this ?

4. It is equally inconclusive to maintain, that such
an extent of mediatorial dominion must suppose the
wicked to be somehow interested in the work of
Christ, and partakers of the benefits of his death.
We appeal, in reply, to what is matter of fact ; we
have already shown, that there are many things under
the power of Christ besides those which are the
immediate objects of his purchase. Angels, devils,
reprobate men, and things irrational and inanimate,
are all put under the feet of the Mediator : yet not
one of these can be said to have been redeemed by
his blood. There are some benefits enjoyed by the
wicked of the world, which, as they result from the
mediatorial economy, may be said to be, indirectly at
least, the fruits of Christ's death. Such is the case
with the divine forbearance, with temporal favours,

104 UNIVERSALITY.

and with the outward dispensation of gospel ordinances,
of which the wicked partake, but which, but for the
scheme of salvation, they could never have enjoyed.
It is, however, not more difficult to account for such
things, than to understand how a general reprieve,
and temporary support, may be conferred by an
earthly prince on a whole body of traitors, for the
sake of some whom it is his design to rescue from
the danger that impends them all. ' And the Lord
said, If I find in Sodom fifty righteous within the
city, then I will spare all the place for their sakes.'
' Thus saith the Lord, As the new wine is found in
the cluster, and one saith, Destroy it not, for a blessing
is in it : so will I do for my servants' sakes, that I
may not destroy them all.' £ Nor is 'it irrelevant,
here, to advert to the distinction betwixt things viewed
simply in themselves, and viewed as blessed by God.
The things themselves may be enjoyed when the
blessing of heaven is withheld. In the case of tem
poral benefits, it is, properly speaking, the blessing that
springs directly from the mediation of Christ ; the
things themselves spring from it only indirectly.
Things which flow from the natural goodness of God,
it will be allowed, were forfeited by sin ; and, if so,
they can be restored only through the Mediator. It
is commanded, ' Take no thought for your life, what
ye shall eat, or what ye shall drink ; nor yet for your
body what ye shall put on. Is not the life more
than meat, and the body than raiment? But seek
ye first the kingdom of God and his righteousness,

50 Gen. xviii. 23 ; Isa. Ixv. 8.

UNIVERSALITY.

105

and all these things shall be added unto you.' We
are instructed to pray, ' Give us this day our daily
bread/ It is said of the believer, ' Bread shall be
given him, his water shall be sure.' We are also
assured that ' Godliness is profitable unto all things,
having promise of the life that now is and of that
which is to come.' 51 Now, it may be asked, to
which covenant, the covenant of works or that of
grace, do these promises and assurances respecting
temporal mercies belong \ Not surely to the cove
nant of works, for, through this medium, no good
can come to fallen man ; the curse is all that he can
receive from this source. But if they belong to the
covenant of grace, they must have some connexion
with the death of Christ, by which this covenant is
ratified. The things, viewed in themselves, flow,
we admit, from the natural goodness of God, and so
may be participated in by more than the saints ;. yet,
viewed as blessed by God, that is, as real blessings,
they are to be regarded as flowing from the blood
of Christ, by which they are secured, redeemed, and
sanctified, for the use of his own people. Nor can it
be any more a valid objection to Christ's headship over
all things, that the wicked are thus supposed to enjoy
temporal benefits, than it is to his headship over the
church, that the wicked as well as others enjoy access
to the ordinances of the gospel and the means of grace.

5. After all, it may be thought that the doctrine of
Christ's universal mediatorial supremacy is at variance
with fact. ' We see not yet all things put under him.'

51 Matt. vi. 25, 33 ; vi. 11 ; Isa. xxxiii. 16; 1 Tim. iv. 8.

106 UNIVERSALITY.

Devils and wicked men do not acknowledge his authority,
or respond to his claims. But his right and title are
unaffected by this circumstance. In the kingdom of a
rightful sovereign, there may be rebels. If this objec
tion were of weight against Christ's dominion over nil
things, it would bear with equal force against his power
over the church, inasmuch as, unquestionably, many of
those who are included in this department, are yet un
subdued and in arms against his authority. Nay, it
would go to exclude the Almighty himself from the
rule of the universe ; for many there are who refuse to
acknowledge or respect his moral government. The
reign of the Mediator, however, is not yet ended ; in
the exercise of the undoubted right he possesses, he is
carrying forward the purposes for which it has been
conferred. We have only to wait with patience, till he
has put down all rule, and all authority and power, and
then shall it appear that the Father hath put all things
in subjection under his feet, having left nothing which
is not put under him.

How delightful the principle thus established and
vindicated ! It reflects the glory of Christ, on whose
head are many crowns. He appears, wearing, not only
the crown of dominion over the church, but that of
dominion over the kingdoms of nature, providence, and
grace — over things physical and moral, rational and
irrational, animate and inanimate. Things in heaven,
in earth, and under the earth, are thus seen to be put
under his feet. His kingdom ruleth over all. Ye saints
of the Most High ! ascribe to him the glory that is due.

UNIVERSALITY. 107

Be not afraid or ashamed to affirm his universal sove
reignty. Who would wish to rob him of any one of his
crowns, or to see him excluded from any part of his
dominions ? If some have seemed to do so theoretically,
let us hope that it has arisen more from mistaken con
ception or party prejudice than from real opposition to
his honour. This is not a mere speculative matter ; it
affects the perfection of the Redeemer's character. So
much so, that, without such extent of power as is sup
posed, he could not be our Redeemer at all. To the
salvation of men, he must be invested with power, not
only over such as are saved, but over such as are to be
saved ; he must possess a right to bring them under the
influence of means, as well as to render the means effica
cious ; — a right to subordinate everything in nature and
providence to the accomplishment of this high and
glorious undertaking. To limit or restrict the media
torial rule is thus clearly subversive of the Saviour's
glory.

This view of things is fraught with comfort to saints.
To such it cannot but afford strong consolation, to know
that their Mediator has power over angels, and can
employ these celestial beings in watching over them,
communicating to them ideas, affording them protection,
and transporting them, when they die, to the land of
bliss. "When assailed by satanic temptations, it must
be matter of joyful reflection to the people of God, to
know that Christ has dominion over infernal spirits,
and can limit and restrain, and overrule for good, all
their operations ; that they can have no power over
these except as it is given them by him ; that the power

loS UNIVERSALITY.

they possess is entirely under his control ; and that he
possesses the right and the ability, as he stands pledged,
to destroy in the end all the works of the devil. As
the disciple of Christ looks abroad upon the field of
nature, how pleasing the reflection, that it is his
Saviour \vho upholds all things by the word of his
power, causing the sun to shine, the stars to twinkle,
the rain to fall, the earth to vegetate, and food to spring
from it for man and beast ! Every thing in nature is
thus invested with a new beauty, and reflects a brighter
splendour to the eye of the Christian, from being placed
under the management of his Lord and Saviour. As
the whet-Is of providence revolve, however high their
bearing and intricate their movements, he can behold
them with perfect calmness and security, knowing, as
he does, that they are all under the infallible guidance
of the God-man Mediator, who occupies the throne
which is above the firmament. In short, in whatever
situation he may be placed, or whatever view of things
he may be led to take, nothing can afford to the
believer greater consolation and joy, than the reflection
that all are under the power of him who is the Saviour
of his soul.

Not less calculated is the subject we are considering,
to appal the hearts of the enemies of Christ. In virtue
of his universal dominion, he can break them with a rod
of iron, and dash them in pieces like a potter's vessel.
His Father has said to him, ' Eule thou in the midst of
thine enemies.' To such as are in a state of rebellion
against him, it may well be said, 'Kiss the Son lest he
be angry, and ye perish from the way, when his wrath

UNIVERSALITY. 109

is kindled but a little.' He lias at his command
infinite resources of torture, dismay, and ruin. You
who are his enemies ! think how he can send out your
fellow-rebels against you ; can scourge you with provi
dential calamities ; or let loose legions of infernal
spirits to torment and devour you. Think how he
swept away the Antediluvians with the flood ; how he
drowned the Egyptians in the waters of the Eed Sea ;
how he overthrew in succession the heathen monarchies ;
and how he poured destruction on the guilty inhabitants
of Judea. As Lord of all, he can make all things the
instruments of his vengeance. He must reign till all
his enemies be made his footstool. How much better,
by timely submission, to be elevated to his throne, than,
by obstinate hostility, to be trodden for ever under his
feet ! You have before you the alternative. Choose
ye that which is good. He extends to sinners the
golden sceptre of his grace. Let them tremble at the
thought of being exposed eternally to ' the wrath of the
Lamb ' for refusing to touch it.

CHAPTER VII.

THE KINGLY OFFICE OF CHRIST IN RELATION TO THE

CHURCH.

WE have seen that the mediatorial rule is strictly
universal. It comprehends under it all things, without
exception. We remarked * that among the ' all things '
are included associations of every kind, civil and
ecclesiastical. It was also observed, that there are two
associations, which, both from their importance in them
selves, and their particular relation to the subject in
hand, deserve a separate and more full consideration.
The first of these is THE CHURCH, without doubt the
most important society in existence, and that in sub
serviency to whose interests it is that the Mediator has
been invested with power over every other thing. He
is head over all things to the church which is his body.
The fact of Christ's mediatorial rule over the church
is plainly testified in the Scriptures. He is * king upon
the holy hill of Sion, — king of Sion — he reigns over the
house of Jacob for ever — the husband is the head of the
wife, even as Christ is the head of the church — he is the
head of the body the church — Moses was faithful in all
his house as a servant, but Christ as a son over his own
house, whose house are we, if we hold fast the confidence

* Sec page 97.

THE CHURCH. in

and the rejoicing of the hope firm unto the end.' They
' who sing the song of Moses the servant of God, and
the song of the Lamb/ address him, besides other titles,
by that of ' King of Saints.' l

The term church is a familiar one. It is in the
mouths of all. It is of importance that we attach to
it some definite idea. The Hebrew word /HfJ, and the
Greek word e/c/cX^o-ta, which are used by the inspired
writers to denote the church, signify an assembly
convened by invitation or appointment, being derived
from verbs the generic idea of which is to call. The
nature of the assembly, whether civil or religious, must
be determined by the context. In the New Testament
the word translated church, when used in a religious
sense, is applied : — to the whole body of the elect, as
when Christ is said to ' love the church ; ' — to a small
association of private Christians, as when we read of
the church in the houses of certain individuals; — to a
regularly organised congregation, as when 'the church
of Ephesus,' 'the church of Smyrna/ or such like is
spoken of; — and to the whole visible catholic society,
consisting of all, who, in every age and in every place,
make a credible profession of true religion, together
with their children, as when c the church in the wilder
ness ' is spoken of, or when the Lord is said to ( add
daily to the church such as shall be saved.' The first
and the last of these views are of most importance. In
allusion to these it is that the church is commonly
spoken of as visible and invisible — the latter epithet

1 Ps. ii. 6 ; Zech. ix. 9 ; Luke i. 33 ; Eph. v. 23; Col. i. 18 ;
Heb. iii. 6 ; Rev. xv. 3.

M2 THE CHURCH.

referring to the first of the senses above enumerated,
the former to the last. 'The catholic or universal
church, which is invisible, consists of the whole number
of the elect, that have been, are, or sball be, gathered
into one, under Christ the Head thereof; and is the
spouse, the body, the fulness of Him that filleth all in
all. --The visible church, which is also catholic or
universal under the gospel (not confined to one nation
as before under the law), consists of all those throughout
the world that profess the true religion, together with
their children ; and is the kingdom of the Lord Jesus
Christ, the house and family of God, out of which there
is no ordinary possibility of salvation.' 2 Both of these
views are comprehended, of course, in the one church
of which Christ is the Head, and over which he exercises
mediatorial rule. But it is the visible church with
which we are at present chiefly concerned, and of which
we are to be understood as principally speaking in the
sequel. This comprehends many, we might almost say
all, of the real saints of God who are upon earth, inas
much as true grace in the heart prompts men to make
an open profession of the name of Christ before the
world. It does not, of course, include all the saints
who are in existence, as many of these are in glory, of
the mediatorial rule over whom we shall have occasion
afterwards to speak ; and it may also include some who
are not true members of Christ's mystical body. It is,
nevertheless, a most interesting view of the church of
Christ, the existence, and structure, and privileges of
which are necessarily and most intimately connected

2 Westminster Confession, chap. xxv. sect. 1 and 2.

THE CHUECH. 113

with the best interests of the strictly spiritual kingdom
of the Messiah. In what follows in this chapter, there
fore, we would be understood as having -a principal
regard to the visible church catholic, consisting of all,
who, in every age and in every place, make a credible pro
fession of true religion, together with their children ; while
we would not be understood as overlooking that invisible
church, for the promotion of whose interests alone it is
that this was ever brought into being or organized.

That the term church occurs in this sense in Scripture
has been denied by some, whose peculiar views of eccle
siastical government require them to understand it,
either in the sense of the whole chosen of God, or in
that of a particular congregation assembling for worship
in one place. But the word occurs in passages in which
it can be understood in neither of these senses. Speaking
of Moses, Stephen says in his address : — ' This is he that
was with the church in the wilderness/ 3 The church
here means the Jewish church. It cannot be supposed
that all who were comprehended in that church were
elect persons, much less that it comprehended all the
elect. Nor did the members of that church meet all
in one congregation ; there were many congregations of
Israelites scattered throughout the land of Judea. Again,
Peter says : — ' The Lord added to the church daily such
as should be saved.'4 The church here cannot mean
the whole body of the elect, for to such there is no
addition, it is complete from eternity : neither can it
mean a single congregation, as the increase of the church
wras not confined to one town or district. When it is

3 Acts vii. 38. 4 Acts ii. 47.

H

ii4 THE CHURCH.

said, ' Saul made havoc of the church, entering into every
house/ 5 the elect cannot possibly be meant, as the most
lynx-eyed persecutor cannot distinguish such from
hypocrites ; and it is surely not reasonable to suppose
that the zeal of such an enemy as Saul of Tarsus would
be confined to one congregation. Paul says : — ' Gaius
mine host, and of the whole church.' 6 Gaius' hospi
tality could not be exercised only to the elect, as he did
not know who were such ; nor is it at all probable that
a person of such distinguished liberality would confine
his attentions to a single congregation. Besides, it is
written : — ' God hath set some in the church ; first,
apostles ; secondarily, prophets, &c.' 7 It is not over the
church of the elect, but over the visible church, that
God has appointed visible office-bearers : nor are these
functionaries restricted to one congregation. These are
a few of the passages in which the term ' church ' cannot
be understood in either of the senses supposed, and in
which it is not easy to see what other sense can be
attached to it than that of which we are speaking,
namely, the visible church catholic. This, indeed, is the
meaning it bears in the common language of Christians.
When they speak, for example, of ' the church/ — of the
faith of the church, the worship of the church, the suf
ferings of the church, the progress of the church, or the
triumphs of the church, — such is the import of the
term.

I. Now, this church, the visible church catholic, owes
its existence to Christ's mediatorial authority.

5 Acts viii. 3. 6 Rom. xvi. 23. 7 1 Cor. xii. 28.

THE CHURCH. 115

Without the work of Christ, agreed upon in the
eternal counsels, the church could never have had a
being. Its entire structure, privileges, and ends, rest
on what he did. But for his engagement from
eternity, it is impossible to see how such a society as
the church of God could ever have existed. Nor is
this all. The church owes its existence to the creative
authority of the Eedeemer. It is not a self-existent,
self-constituted association merely, formed by voluntary
agreement or mutual compact among its members, with
reference even to the work of the Son of God. It is
expressly founded by the voluntary and authoritative
appointment of the Kedeemer himself.

The existence of the visible church may be traced as
far back as to Eden, when the primitive ordinances of
social worship were instituted, and the blessings of grace
began, through them, to be dispensed to our fallen pro
genitors.

It is true, there are several distinct periods of the
church's existence, which have been marked by some
thing peculiar to themselves. In a popular, but im
proper sense, we speak of the Patriarchal, the Levitical,
and the Christian churches. These, however, correctly
speaking, are but different states of the same church.
The church, the spouse of Christ, is one and the same
in every age. God has had but one church in the world,
and that church has existed since the revelation of the
Seed of the woman at the fall of man. There have been,
as above hinted, different periods, when, after suffering
declension, it has undergone, so to speak, a sort of re
organization : and, on these occasions, as well as at its

ii6 THE CHURCH.

formation in the beginning, \ve find the interposition of
the Mediator. When, at first, Adam and Eve united in
the act of offering sacrifice, connected with prayer and
praise, the visible church catholic was formed, and we
cannot doubt that it owed its being to ' the voice of the
Lord God/ who was heard in the garden at the cool of
the day, calling the attention of the guilty pair to their
destitute and sinful state, and to the way by which
fallen men were to be rescued from the curse and con
demnation of a broken law. The covenant made with
Abraham, long afterwards, marks another interesting
period. It was without doubt an ecclesiastical covenant,
in which the visible church in general was interested.
This appears from the fact, that, while some of the
patriarch's natural posterity were shut out from its
blessings, express provision was made for the admission
of others who were not his seed ; and from the promise
of his being made ' the father of many nations/ which
could not have been fulfilled if the covenant had had
respect only to the one nation of the Jews. It is not
unreasonable, therefore, to suppose that he who pro
claimed this covenant to the patriarch, was no other
than the Angel of Jehovah, the uncreated Messenger of
the covenant ; for that covenant, we know, ' was con
firmed of God in Christ/ 8 With regard to the solemn
and awful transactions at Sinai, when the whole Levitical
economy was fixed and arranged, we are assured that
the law was 'ordained by angels in the hands of a
Mediator/ 9 At the introduction of the New Testament
dispensation — that dispensation which is to continue to

8 Gal. iii. 17, ety X/JIOTO*', in respect of Christ. 9 Gal. iii. 19.

ITS MAEKS. 117

the end of time — we are assured that the Lord Jesus
Christ himself administered ordinances, authorized and
sent forth ministers, countenanced with his presence
the social meetings of the church, and, on the day of
Pentecost, shed abundantly on his assembled disciples
the influences of his Spirit. Whatever, then, may be
the period at which the origin of the church is fixed, it
will be found that it owed its existence to Christ.

What, it may here be inquired, are the marks by
which the visible church catholic, of which we are speak
ing, may be known ? Not every one who makes a
profession can claim to belong to this church. What
then are the characteristics of the true church — the
notes verce ecclesice ? They are not those to which the
Eomish church pretends, — antiquity, universality, con
tinued succession, the power of working miracles, and
the like. It would be easy to shew that all these are
false, even as respects that very community, and that
they are altogether spurious and unfounded as respects
any denomination whatever. Antiquity, universality,
&c., may be properties of the true church, but they are
not exclusive properties. The characteristics of the
visible church catholic are what belong to it, and to

O '

it alone. These are — soundness of doctrinal sentiment,
a lawful and regular ministry, and the due administra
tion of gospel ordinances. Whatever ecclesiastical
society can lay claim to these, has a right to be regarded
as a section of the visible church catholic ; whatever
cannot, has no right to be so regarded.

The church is the pillar and ground of the truth.
The exhibition and maintenance of divine truth being

uS THE CHURCH.

one end of its existence, the adoption of gross error,
whether with regard to the character of God, the person
and offices of the Eedeemer, the nature of Messiah's
kingdom, the method of salvation, the character of
Christian duty, or the doctrine of a future state, must
prove fatal to the ecclesiastical standing of any profess
ing body. Gross heretics, of any description, have no
right to be regarded as members of the visible church.
' Continuing steadfastly in the apostles' doctrine/ is
indispensable to such relationship. Whoever aspires
to this honour, must ' have been taught as the truth is
in Jesus;' nor must they make any such pretension
' who walk not uprightly according to the truth of the
gospel.'

A small association of private Christians may be called,
in some sense, a church ; but to constitute the visible
church, the existence of office-bearers would seem to be
requisite. A legitimate ministry, therefore, is another
mark of the true church. In order to this, the persons
bearing office must be properly qualified, regularly called,
and duly initiated. If, in any ordinary case, the indi
viduals who officiate are such as have assumed the
office of themselves, or have received only a call from
the people without scriptural ordination, or are grossly
deficient in ministerial qualifications, this circumstance
would seem sufficient to impair the right to being-
regarded as a part of the visible church. The apostles
' ordained them elders in every church.' And if * Christ
glorified not himself to be made an high priest, but be
that said unto him, Thou art my Son, to-day have I
begotten thee,' no man surely ought to 'take this honour

THE COVENANT-SOCIETY. 119

unto himself, but he that is called of God, as was
Aaron/

e How shall they preach except they be sent ? ' ' I
sent them not, nor commanded them, therefore they
shall not profit this people at all, saith the Lord.' *
If the supply of ecclesiastical offices were left to spon
taneous assumption, it must be obvious to every one
that they would soon either die away altogether from
apathy, or become so debased, by the corruption and
inability of those who held them, as to be no longer
capable of serving the end of their institution.

To the existence of the visible church there must be,
farther, the due administration of gospel ordinances.
Preaching, prayer, praise ; baptism and the Lord's
supper ; discipline and government, must be regularly
dispensed, that is, must be dispensed by persons pro
perly authorized, and with a view to the purposes for
which they were appointed. When the ordinances
are either altogether wanting, as is the case in regard
to some of them in certain professing bodies — or greatly
corrupted, as is the case in others — or prostituted to
other than their legitimate ends, as has been done by
using them to qualify for civil offices, rather than to
promote the salvation of the soul ; the evidence that
such as do so belong to the visible church catholic, is
thus far impaired, if not altogether subverted.

II. Christ's mediatorial rule over the church appears
from his organizing it, incorporating it by covenant,
and purchasing it with his blood.

10 Acts xiv. 23 ; Heb. v. 4, 5 ; Rom. x. 15 ; Jer. xxiii. 32.

120 THE CHURCH.

The church possesses a character of visible organiza
tion. It is spoken of in Scripture as 'a body/ the
members of which exhibit admirable symmetry, nice
adaptation, and wise subserviency one to another ; —
as a ' house/ all the parts of which are ' fitly framed
together ; ' — as a ' city/ whose streets are distributed
with regularity, and whose municipal regulations are
calculated to secure the peace and order of the inhabi
tants ; — as a ' kingdom/ and as a ' nation/ figures
which suggest ideas of good government, orderly
management, and proper subordination. Indeed, the
nature of things and the necessity of the case require
that the church be considered as a thoroughly organized
society. Every society supposes, in its very structure,
some kind of organization ; and it is anything but
honourable to the Head of the church, to suppose
that he has left its members to exist as a confused
mass of detached individuals, living separately, with
out any bond of connexion or plan of co-operation.
Very different, indeed, is the fact, as the character
of the Mediator should have led us to infer, even
had we not been told, as we are, that 'from him
the whole body fitly joined together, and compacted
by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh
increase of the body, unto the edifying of itself in
love.'11

The church, thus organized, is incorporated by cove
nant. It is a covenant-society. Christ has made with
his church an everlasting covenant. It is not merely

11 Eph. iv. 16.

THE COVENANT-SOCIETY. 121

founded on the covenant of grace, but lie has made with
it an express ecclesiastical covenant. This federal deed
was renewed, if not originally made, with the church,
in the person of Abraham, the father of the faithful.
The transaction is recorded (Gen. xvii. 1-14). This
was neither a personal nor a domestic covenant. It
had, properly speaking, in view, neither the personal
salvation nor the domestic prosperity of the patriarch.
The promise, ' I will be a God unto thee and to thy seed
after thee/ had respect to an ecclesiastical relation. Nor
were they his lineal descendants that were meant by his
' seed ; ' for, on the one hand, there were several branches
of his natural posterity who had neither part nor lot in
the covenant, while, on the other hand, there was pro
vision made for admission to its privileges on the part
of strangers 'who were not of his seed' (ver. 12).
Indeed, the circumstance that it constituted Abraham
' the father of many nations/ is decisive on this point,
as his natural posterity formed only one nation, namely,
the nation of the Jews. The same thing furnishes in
dubitable evidence, that the covenant in question had a
respect to the visible church catholic in every age of its
existence. Had not the church, whose interests are
secured by this covenant, been something else than what
is called the Jewish church, the part of the promise of
which we are now speaking could never have been ful
filled ; because, not till after the introduction of the
New Testament dispensation, and the extension of
gospel privileges to Gentile nations, could Abraham
have become the father of more than the nation of the
Jews. Besides, the Scriptures furnish us with sufficient

122 THE CHURCH.

evidence to prove that the Abrahamic covenant was
never abrogated, and consequently that it was made
with that church which is to continue to the end of
time. It was not annulled at the introduction of the
Levitical dispensation, as the apostle strongly affirms,
when arguing for the continuance of its promises : ' And
this I say, that the covenant that was confirmed before
of God in Christ, the law, which was four hundred and
thirty years after, cannot disannul, that it should make the
promise of none effect.' 1 For the same reason, it could
not be annulled at the introduction of the Christian
economy, when the ceremonial ritual was abrogated.
The apostle expressly argues the calling of the Gentiles,
after this period, from the existence and terms of the
covenant with Abraham. ' That the blessing of Abra
ham might come on the Gentiles through Jesus Christ/
he maintains, that * to Abraham and his seed were the
promises made : not to seeds, as of many, but as of one
(and to thy seed) which is Christ ; ' whence he draws
the legitimate and consoling inference, ' Ye are all one
in Christ Jesus, and if ye be Christ's, then are ye Abra
ham's seed, and heirs according to the promise.' *
Indeed, to maintain, either that the Abrahamic cove
nant was not an ecclesiastical one, or that it was ever
annulled, were tantamount to asserting that the church
is now an uncovenanted society, in opposition to what
both the character of its Founder and the tenor of pro
phecy regarding it would lead us to expect, and is an
idea too gloomy ever to be entertained by any true
lover of Zion.

12 Gal. iii. 17. 13 Gal. iii. 14, 16, 28, 29.

PURCHASED WITH BLOOD. 123

Christ, as Mediator, secured his right of dominion
over the church, by purchasing her with his blood.
' Feed/ said Paul to the Ephesian presbyters, ' feed
the church of God which he hath purchased with his
own blood/ The elect, the members of the invisible
church, are all, we know, redeemed from sin and
misery by the precious blood of Christ : but can the
same be said of the visible catholic church, of which
we are now speaking ? With proper explanation, we
think it may. We are aware that the saying of the
apostle above cited, is commonly understood of the
church of the elect — the invisible church. We are,
however, inclined to take a different view. The church
of God, of which Paul speaks, is that over which
visible office-bearers are placed, and the members of
which are the proper objects of those external func
tions which it pertains to such office-bearers to dis
charge. If it were the elect only whom ecclesiastical
overseers were enjoined to feed, a knowledge of who
are elect and who not, would require to be imparted
to the ministers of religion ; nay, persons of the most
profligate character would thus have a claim to the
highest privileges of the church, as it cannot be denied
that many such are included among those who are
chosen of God to eternal life. It is only a visible
church that can be the object of visible institutions.
The duties required of the Ephesian elders were visible
duties : the church, therefore, which is the object of
them, must be a visible church. But, whether the
church of God which Paul speaks of as purchased with
his blood, be the visible church or not, we say that

124 THE CHURCH.

the same affirmation may be made with regard to this
church. The Mediator purchased the visible church
catholic with his blood.

This he may be said to have done, inasmuch as the
elect of God, who are in the visible church, were
actually redeemed from sin by the blood of Christ.
The visible church comprehends within its pale many
of God's chosen ones ; innumerable real saints belong
to the covenant society on earth. Now, all sucli have
redemption through the blood of Christ, and the for
giveness of sins according to the riches of his grace.
He has obtained eternal redemption for them. They
are redeemed with the precious blood of Christ, as of
a lamb without blemish and without spot. As em
bracing so many who are thus redeemed, may not the
visible church be said to be purchased with Christ's
blood ?

Besides, all who are members of the visible church
profess to be real saints, and ought to be such. None
else have a strict and proper right to the privileges of
Christ's house. Others, it is true, find admission to the
visible covenant society. But, in imposing upon the
office-bearers by a false and hypocritical profession, they
are in no slight degree culpable, while, in making use
of sacred things to which they have no right, they bring
on themselves the additional guilt of sacrilege. Still,
that all the members of the church ought to be true
saints, is a position that will not be disputed. Now, it
is not uncommon to affirm of individuals and societies,
that they are what they ought to be, and what they
profess to be. On this principle the members of the

PURCHASED WITH BLOOD. 125

primitive churches are addressed, in the inscriptions of
the apostolical epistles, as saints, called, elect, chosen of
God, &c. ; when it cannot but be supposed that in many,
if not all of these churches, there were some who were
only nominal Christians. The apostles knew, however,
that real saints they ought all to have been, and they
all professed to be ; and, so long as there was nothing
visible in their conduct to prove the contrary, they felt
called upon to speak of them as really such. On the
same principle, may not the visible church, though
comprehending in it some who are not actually re
deemed from guilt and corruption, be said to be
purchased with Christ's blood ? May we not be war
ranted in speaking of it as being what, at all events, it
ought to be, and what, but for the hypocrisy which the
rulers of the church have not the power of detecting, it
actually would be.

But, farther, the privileges of the visible church
catholic are purchased and secured to its members by
the blood of Christ. The church has many privileges
peculiar to herself as a covenant society ; such as the
word and sacraments, fellowship, discipline, and govern
ment. They are all appointed, in infinite wisdom,
for the gathering in and perfecting of God's chosen
ones. They are dispensed on the footing of the
covenant of grace, and could only be procured by the
blood of Emmanuel. They come not to her "by the law
of nature ; for, even supposing that the members of the
church are under that law, these gospel privileges have
no sort of connexion with it. They come not by the
covenant of works ; for men are incapable of meriting

J26 THE CHURCH.

any tiling by that covenant, and, supposing they were,
nothing is now dispensed on this footing but the
righteous judgments of the Almighty. The inference
is thus plain and irresistible, that the privileges of the
church come to its members on the footing of the
covenant of grace, which is ratified and sealed by the
blood of Christ. On this account may the visible
church itself be said to be purchased with the Redeemer's
blood.

III. On the church, thus redeemed with his own
blood, the divine Mediator has conferred a variety of
most interesting and distinguishing properties.

It is a spiritual society ; consisting of persons pro
fessedly separated from the world lying in wickedness,
and called to the fellowship of God's own Son. Its
head is spiritual : its ordinances and institutions bear
a spiritual character : and the purposes for which it
exists are altogether of this nature. It may be sup
posed that spirituality is a property, not so much of
the visible as of the invisible church. This, however,
is quite a mistake. Not that every one belonging to
it possesses an essentially spiritual character ; far from
it : but every member professes that such is his char
acter ; and the character of any society, as distinguished
from others, must be taken from its object and bearing,
and from what those who compose it profess themselves
to be. As distinguished, then, from civil society, the
visible church is spiritual, men having no claim on the
enjoyment of its privileges in virtue of their rights and
relations as members of the civil community. The

SPIEITUAL INDEPENDENCE. 127

power possessed by its office-bearers is exclusively
spiritual power ; the object of their jurisdiction is the
consciences of men, and not their persons or their
property, which belong to the jurisdiction of the magis
trate. It is, in this respect, a kingdom which is not of
this world.

The church of Christ is strictly independent ; meaning
by this term to designate a feature of its character, and
not the form of its government. It is independent
alike of human wisdom, human power, and human
control. The Lord Jesus Christ alone is its judge,
]awgiver, and king. ' One is your master, even Christ ;
and all ye are brethren. Call no man your father upon
the earth ; for one is your Father, which is in heaven.'14
No earthly power — be it king, pope, or prelate — has a
right to domineer over the church. It is composed of
Christ's freemen, and is itself free from all outward
control. The state may extend to it protection, and
countenance, and pecuniary support, and friendly co
operation ; but has no right to dictate its creed, to
institute its laws, to appoint its ministers, or to interfere
in any one way with either its constitution or its
administration. Whether the civil power may and
ought to form a friendly alliance with the church, is
one thing ; whether such an alliance is necessary to the
church's existence, is altogether another thing. The
former does not, by any means, imply the latter. It
may be the duty of the state to give the church all the
advantages of a civil establishment, without such an
establishment being essential to the church's existence.

14 Matt, xxiii. 8, 9.

128 THE CHURCH.

The church has existed without the countenance and
support of the civil power. These are by no means
necessary to its being. To maintain that they are, is
pure and undisguised Erastianism ; — a principle degrad
ing to the honour of the church, and subversive of the
very ends of its existence. Whatever may be said
as to the duty of civil rulers, care must be taken
to preserve sacred and untouched the blood-bought
freedom and independence of Christ's covenant society.
The highest and warmest patronage of the state is pro
cured at too dear a price, if, in order to secure it, the
church has to barter away the least portion of her
liberties. Every attempt, then, to interfere with its
independence, on the part of the civil power, must be
regarded as an unhallowed invasion of the rights of the
people, and a monstrous usurpation of the inalienable
rights and prerogatives of the church's glorious Head.
From such interferences have sprung some of the
grossest corruptions and severest sufferings of the
church ; and they cannot be too jealously watched
against, or too indignantly repelled.

Though independent of man, the church is under
subjection to Christ. He is the Head of the body, the
church. The doctrines which it is the duty of the
church to believe and profess, are such as he taught.
The ordinances to be observed are his institutions. The
laws to be obeyed are his laws. The matter of faith ;
the form of worship ; the line of conduct, are alike
sanctioned by his authority. The ministers of religion,
neither individually nor collectively, possess any legisla
tive power. Their authority is wholly ministerial, and

UNDER CHRIST. 129

is subordinate to that of Christ. They are at best but
servants, and whatever they do they are required to do
in the name of their divine Lord and Master. Do they
preach ? Like Paul at Damascus, they must ' preach
boldly in the name of Jesus.' Do they pray ? They
must do so, ' calling upon the name of Jesus Christ our
Lord.' Do they baptize ? Care must be taken that
those to whom they administer the ordinance, like the
Ephesians of old, be e baptized in the name of the Lord
Jesus/ Do they inculcate duty? They must teach
men to ' observe all things whatsoever Christ has com
manded.' Do they exercise discipline ? They must
proceed on the principle laid down by the apostle, — ' In
the name of our Lord Jesus Christ, when ye are gathered
together, and my Spirit, with the power of our Lord
Jesus Christ, to deliver such an one to Satan, for the
destruction of the flesh, that the spirit may be saved
in the day of the Lord Jesus Christ.' 15 To Christ, and
to Christ alone, then, is the church in a state of sub
jection ; and for the church to acknowledge any other
authority were to act unfaithfully toward her Lord, as
for any other to claim authority over her were daringly
to invade the prerogatives of Jesus.

The church has received from the Mediator a character
of visible unity. The spouse, the undefiled of Christ,
is but one. The names by which it is designated carry
in them the idea of unity. It is called a ' body ; ' a
6 house/ or ' household ; ' a ' kingdom.' There may be
many members in the body, but the body itself is one ;
there may be different individuals in the household, but

15 Acts ix. 27 ; 1 Cor. i. 2 ; Acts xix. 5 ; Matt, xxviii. 20 ; 1 Cor. v. 4.

I

130 THE CHUECH.

the household itself is one ; there may be many provinces
and subjects in the kingdom, but the kingdom itself is
one. Hence, says the apostle, ' There is one body and
one spirit, even as ye are called in one hope of your
calling. One Lord, one faith, one baptism. We, being
many, are one bread and one body/ 16

The religion which is intrusted to the church being
designed for mankind at large, in proportion as this
religion is diffused there arises a necessity that those
who embrace it should meet in separate congregations,
and form particular associations. While they were so
few that they could conveniently meet in one place, they
did so. But this was not long ; and the individual
congregations or separate meetings which sprung out
of the necessity of the case, were no violation of the
church's unity. It is important that all those individual
churches which possess the marks formerly enumerated
—doctrinal orthodoxy, a regular ministry, and the due
administration of the ordinances of God's worship — be
regarded as so many integral parts of a great whole ; as
so many members of one body ; as so many individuals
constituting one grand society ; and, so far as they have
opportunities of meeting together, holding free and
delightful fellowship with one another. Instead of
indulging towards each other the jealousies of rivals, and
each claiming for itself the exclusive name and privileges
of the church, it becomes them to keep the unity of the
Spirit in the bond of peace. Nor is it to be deemed
enough, to effect this purpose, that there be a unity of
interest in Christ the Head ; and of love, and sympathy,

16Eph. iv. 4, 5; 1 Cor. x. 17.

VISIBLE UNITY. 131

and duty, among the members. The unity which
depends on such grounds as these is invisible. The
visible church must have a visible unity. This visible
unity springs from its having one Head ; from its
making profession of a common faith ; from its partici
pating in the same ordinances of ecclesiastical fellow
ship ; from its having one mode of conveying authority
to its office-bearers ; and from the nature of the govern
ment instituted for the preservation of its purity and
peace. Let us illustrate these points a little.

The church must be one, as it has but one Head.
1 Christ is the head of the church.' ' He is the head of
the body, the church.' 'There is one Lord.' We no
where read of the heads of the churches. It follows,
either that each individual church has no head, or that
the churches possess a character of visible unity under
one common Head.

There is, besides, a common faith, by the profession of
which the unity of the visible church is exhibited and
preserved. There is ' one faith.' A profession of faith
being a visible thing, is thus fitted to form a bond of

O O '

visible unity. The doctrinal creed of all who belong
to the visible church is substantially the same. A
public acknowledgment of belief in the truths which
compose the Christian system, not only constitutes the
individual by whom it is made a member of the par
ticular congregation with which he connects himself,
but unites him with all throughout the world who
hold the same sentiments. If he has been before a
Pagan, or a Mahometan, or a Jew, the avowal in ques
tion, while it severs him distinctly from the community

132 THE CHURCH.

to which he formerly belonged, as surely connects him
with that great community which is distinguished by
the name of Christian.

The different societies of Christians are united in the
participation of the same ordinances of ecclesiastical
fellowship. There is 'one baptism' and 'one bread.'
By being baptized with water in the name of Christ, a
person is not merely admitted into the particular church
from which he receives the ordinance, but is proclaimed
a member of that great society consisting of all who
have had the same common badge of initiation put upon
them. And, by joining in the Lord's supper in a par
ticular church, the communicant holds fellowship with
all who, in every place, by eating of the same bread
and drinking of the same cup, unite in showing forth
the Lord's death until he come. ' The cup of blessing
which we bless, is it not the communion of the blood of
Christ ? The bread which we break, is it not the com
munion of the body of Christ ? For we, being many,
are one bread and one body ; for we are all partakers of
that one bread.'17

The mode in which office-power in the church is con
veyed, namely, by ordination, proceeds on the principle
that the church is one. The call to exercise official
authority proceeds from the people, but the power is
uniformly represented in Scripture as proceeding from
those by whom that power was formerly possessed.
Election and ordination are not to be confounded with
one another. Whatever may be the theoretical senti
ments of some, all the leading denominations of professing

17 1 Cor. x. 16, 17.

VISIBLE UNITY. 133

Christians recognise this distinction, in practice at least.
Without sympathizing at all with such as rigidly stickle
for the necessity of apostolical succession to the validity
of office in the church, it must be admitted that, in all
ordinary cases, the right of ordination lies with those
who have been previously ordained. This is the general
rule, from which, however, there may be exceptions. If
ordination expresses the conveying of official power and
authority, it must proceed from office-bearers and not
from the people, as the people cannot convey wThat they
do not possess. In this way the oneness of the church,
in all places and in all ages, is marked and kept up.
The particular society over whom the person is ordained,
thus declares itself one with those societies over whom
the persons ordaining preside, and the act of ordination
is regarded as so constituting, on the part of the person
ordained, a relation to the whole visible church, as to
give validity to his official ministrations in any part of
the world. ' In the same manner/ says Principal Hill,
' as every one who is baptized, becomes a member of
the catholic church, so every one who is ordained by
the laying on of the hands of the office-bearers of the
church, becomes a minister of the church universal. He
is invested with that character in a manner the most
agreeable to the example and the directions contained
in the New Testament ; and by this investiture he re
ceives authority to perform all the acts belonging to the
character. He cannot perform these acts to the church
universal, because it is nowhere assembled ; and the
separation of the church universal renders it expedient,
that the place in which he is to perform them shall be

134 THE CHURCH.

marked out to him. But this designation of place is
merely a matter of order, which is not essential to his
character, which does not detract from the powers im
plied in his character, and which serves no other purpose
than to specify the bounds in which the church universal,
by the hands of whose ministers he received the power,
requires that the power shall be exercised.' ' By ordina
tion/ says the same learned and perspicuous writer,
' they become ministers of the church universal ; for
having been tried by a particular branch of the church,
acting in the name of Jesus, and in virtue of the trust
derived from him, they receive authority and a com
mission to perform all the acts, which belong to those
who are called in Scripture ambassadors, stewards, rulers,
and overseers. . . . Whenever ordination is considered
as the act of Jesus Christ, by his office-bearers constitut
ing a minister of the church universal, the idea of one
great society is preserved. The whole may be diversified
in outward circumstances, but it does not cease to be a
whole ; for, from this principle there result subordination
to superiors, which is essential to church government,
and a bond of union amongst those who are so far
removed in place as not to be amenable to the same
earthly superior.'18

To these considerations, add the argument for its
unity arising from the government of the church. If
there were no bond of connexion among the individual
congregations that exist, the government of each would
of necessity be comprised within itself. In cases of
controversy, there could be no constitutional means of

18 Hill's Lectures, iii. 414-416.

VISIBLE UNITY. 135

settlement ; and, in cases of injury or wrong, no legal
mode of obtaining redress. To allay contention and
restore peace it would often be necessary to resort
to division. But the right of appeal, which at present
we take for granted to be sanctioned by Scripture, ob
viates this difficulty and furnishes an evidence of visible
unity. The party making the appeal, and the party to
whom the appeal is made, mutually recognise each other
as members of one body, in whose wisdom they can con
fide, and to whose decision they are willing to bow.""

* A note on the margin of the author's copy directs attention to the
following passages, as shewing that the unity of the church is not violated
even by separate organization : —

"As the Spirit wherever he dwells manifests himself as the Spirit of
truth, of love, and of holiness, it follows that those in whom he dwells
must be one in faith, in love, and holy obedience. Those whom he guides,
he guides into the knowledge of the truth, and as he cannot contradict
himself, those under his guidance must, in all essential matters, believe
the same truths. And as the Spirit of love, he leads all under his influence
to love the same objects, the same God and Father of all, the same Lord
Jesus Christ ; and to love each other as brethren. This inward, spiritual
union must express itself outwardly, in the profession of the same faith,
in the cheerful recognition of all Christians as Christians ; that is, in the
communion of saints, and in mutual subjection. Every individual Christian
recognises the right of his fellow- Christians to exercise over him a watch
and care, and feels his obligation to submit to them in the Lord."

"It is on all hands conceded, that there may be difference of opinion,
within certain limits, without violating unity of faith ; and it is also
admitted that there may be independent organization, for considerations
of convenience, without violating the unity of communion. It therefore
follows, that where such diversity of opinion exists, as to render such
separate organization convenient, the unity of the church is not violated
by such separation. Diversity of opinion is, indeed, an evidence of
imperfection, and, therefore, such separations are evil, so far as they are
evidence of want of perfect union in faith. But they are a less evil than
either hypocrisy or contention ; and, therefore, the diversity of sects,
which exist in the Christian world, is to be regarded as incident to imper
fect knowledge and imperfect san ctification. "

The author's reference is to the " British and Foreign Evangelical Review,"
Vol. I., in which Dr. Hodge's essay appeared. It will now be found in
"The Church and its Polity," recently published (Nelson & Sons). The sen
tences quoted are taken from pp. 42-44 of that volume.

136 THE CHUECH.

Nearly allied to unity, and necessarily resulting
from it, is another property of the church, namely, its
universality or catholicity. By this we mean some-
thiug different from what the church of Rome under
stands by the same term, when it puts forth the
presumptuous and uncharitable claim to be regarded
as the only visible church upon earth, into which
all its inhabitants are bound to seek admission, and
without the pale of which there is no salvation. We
set up no claim of this kind in behalf of any one
body of professing Christians, even the most pure.
By the visible church being universal, we mean that
it is not confined to any country, but, in the language
of the Westminster divines, ' consists of all those
throughout the world that profess the true religion/
It is not the church of England, nor the church of
Scotland, nor the United Secession church,"" nor the
Eeformed Presbyterian church, any more than the
church of Rome, which is entitled to lay claim to
universality ; but that great community, composed of
all those who make a credible profession of true religion
together with their children, which we have before
described as constituting the visible church. Nor is
this church called universal with reference to its actual
diffusion, for it embraces but a small portion, com
paratively, of the population of the globe, and there
are even some regions where it is altogether unknown.
But it is adapted to universal diffusion : its ministers
are authorized, and even required to make known its

* The name then borne by what is now the United Presbyterian Church.
The Free Church was a name unknown until four years after the publication
of this work.

CATHOLICITY. PERPETUITY. 137

doctrines and offer its privileges to men of every
nation, kindred, and tongue : while the predictions
of holy writ, and the grant made to Christ of the
heathen for his inheritance and the uttermost parts
of the earth for his possession, hold out to us, not
merely the encouraging hope, but the confident
assurance, that his church shall yet exhibit a char
acter of actual universality ; — that its light shall yet
beam over all lands, and that all that dwell on the
face of the wide earth shall unite in the belief of the
same truth, the worship of the same God, the enjoy
ment of the same salvation, and the practice of the
same holy obedience.

• The visible church catholic possesses a duration
commensurate with time. It is a perpetual society.
It has existed, without intermission, from the period of
its formation to the present hour, and shall continue to
exist, without interruption, to the end of time. Differ
ent dispensations, indeed, there have been, but, under
them all, the same church ; nor was there ever an
instant when its being was suspended. It existed
from Adam to Moses, during the Patriarchal economy ;
and from Moses to Christ, during the Levitical economy ;
as from Christ to the end of the world it shall continue,
during what is called the Christian economy. Nothing
shall ever be able to effect a suspension, much less an
annihilation of its existence. Christ has said, referring
to himself, ' Upon this rock will I build my church, and
the gates of hell shall not prevail against it/ Not that
the church may not degenerate. Both the purity of its
doctrine, and the spirituality of its worship, may be

138 THE CHURCH.

greatly corrupted, and the number of its faithful
adherents may be few. But it shall never become
extinct. The Eedeemer shall ever have a seed to
serve him. ' The purest churches under heaven are
subject both to mixture and error ; and some have so
degenerated as to become no churches of Christ, but
synagogues of Satan. Nevertheless there shall be
always a church on earth to worship God according to
his will.' J In the days of Elijah, when he thought
himself alone, the Lord had reserved to himself seven
thousand who had not bowed the knee to Baal. Duriug
the middle ages, when the horrid corruptions of Popery
seemed to have obliterated every vestige of true
religion, there were found among the valleys of Pied
mont, in Bohemia, Switzerland, and even Britain, some
who professed the pure gospel of the Son of God, and
practised the simple rites of spiritual worship, — a few
names who had not defiled themselves with the
abominations of the mother of harlots. The existence
of a visible church, since the era of the Eeformation,
cannot be called in question. Christ's covenant society
may yet have to encounter evil days ; infidelity and
heresy may yet attain an alarming degree of strength
and prevalence ; the witnesses for truth may yet be
slain and lie for a while trampled upon in the streets :
but the Lord shall never leave himself without a church ;
the Head shall never be without a body ; and the slain
witnesses shall be raised again to carry forward, with
fresh vigour, the gracious designs of the Eedeemer.
The highest point to which the impetuous and over-

19 Westminster Confession, chap. xxv. § 5.

ENDS SECURED BY CHRIST'S REIGN OVER CHURCH. 139

flowing current of opposition can possibly rise, is to
' reach even unto the neck.' The floods of error and
persecution can never reach the church's Head : and
while the head is above water the body is safe.

IY. Christ exercises mediatorial rule over the church
for the accomplishment of the most important ends.

Of course the grand ultimate end, contemplated in
the existence of the church, is the glory of God. This
is the end, indeed, of every thing that exists. 'The
Lord hath made all things for himself.' Such being
the case, it follows, of course, that this must be the
object of what holds so prominent and important a place
as the church. All the perfections of Deity are in this
way glorified ; and glory is reflected on each of the persons
of the Godhead : — on the Father by whom the members
of the church are chosen to eternal life, on the Son by
whose blood they are redeemed, and on the Holy Spirit
by whose influences they are renewed and sanctified.
But it is the sovereign grace of God as a covenant God,
that is pre-eminently and peculiarly displayed by the
church. Other views of his character are elsewhere
exhibited ; it is in this connexion alone that he is
magnified and made known as a God of grace. The
gracious purpose of God is recognised in the church's
existence ; the gracious authority of God, in the volun
tary submission of men to its laws and institutions ; and
the gracious power, and exuberant goodness, and im
maculate purity of God, in the qualifications of its
members, in the exercise of its discipline, and in its

140 THE CHURCH.

prayers, praises, and other acts of worship. ' This people
have I formed for myself; they shall shew forth my
praise.1 ' Having predestinated us, unto the adoption
of children by Jesus Christ to himself, according to the
good pleasure of his will, to the praise of the glory of his
grace.' ' But ye are a chosen generation, a royal priest
hood, an holy nation, a peculiar people : that ye should
shew forth the praises of him who hath called you out of
darkness into his marvellous light.' 2

But this great object is secured by the accomplish
ment of certain proximate ends, prominent among which
stand the exhibition and maintenance of divine truth.
Divine truth — comprehending the true character of
God ; the true view of man ; the true way of salvation ;
the true method of sanctification ; and the true state of
future glory — is a sacred deposit committed to the
church. The church is intrusted with this awful charge,
for the purpose at once of diffusion and preservation.
Without the church, the truth could be neither exten
sively made known, nor safely kept from extinction. It
is contained, to be sure, in the Scriptures ; but, without
some such institution as the church, the Word of God
would be sure to be overlooked by the great mass of
mankind, and to fall a prey in the end to the wicked
devices of those who are enemies to the truth as it is in
Jesus. It is the duty and business of the church, both
office-bearers arid private members, to wratch over the
existence and interests of gospel truth, to keep it clear
from the obscurations of error, to defend it from the
assaults of adversaries who seek its destruction, and to

20 Isa. xliii. 21 ; Eph. i. 5, 6 ; 1 Pet. ii. 9.

EXHIBITION OF THE TRUTH. 141

hold it up bright and attractive to the notice and atten
tion of all. To the Jews of old were f committed the
oracles of God,' and from them the precious custody has
descended to the church in later times. All the members
and ministers may be accounted as, in some sense,
' stewards of the mysteries of God/ and bound, according
as every man hath received the gift, ( to minister the
same one to another as good stewards of the manifold
grace of God/ It is required of stewards that they be
found faithful ; and fidelity, in the instance before us,
consists, not in an exclusive personal appropriation and
use of the invaluable gift, but in a cheerful, liberal, and
universal diffusion of divine truth amongst others, in
the spirit of the authoritative canon, Freely ye have
received, freely give ; and in protecting it, with true
fortitude and at all hazards, from the assaults of those
who would tread under foot or annihilate it. It is for
this reason that the church is described as the pillar and
ground of the truth,21 a noble column on whose sides the
lines of sacred truth are so deeply engraven as to defy
the obliterating hand of time, and so highly raised that
the mutilating hand of man cannot reach them, while
from its lofty summit the heaven-lit lamp sheds afar its
cheering and life-giving rays. As expressive of the
same sentiment, individual churches are compared to
1 golden candlesticks/ — suspended on high by the hand
of God, to dispense spiritual illumination to a benighted
world, and to preserve alive that holy fire from which
all the nations of the earth are yet to receive light and
warmth. What a glorious and benign end this which

21 1 Tim. iii. 15.

142 THE CHURCH.

the Saviour subserves by means of his church ! Nor
shall the benevolent purpose be defeated, by any or all
of the insidious attempts that are made, by men who
love darkness rather than light, because their deeds are
evil. They may seek to undermine the sacred pillar ;
but the event will shew, that it is built upon a rock and
is not to be overthrown. They may try, by heaping
around it the rubbish of their errors, to hide from view
its glorious inscription ; but their attempts shall all
prove abortive. They may flatter themselves that,
by the mists and noxious exhalations of their false
systems, the pure and blessed light of truth shall be
hid, but all these obscurations shall be finally scattered
as by a whirlwind, and the lamp of Gospel illumination
shall continue to burn brighter and brighter till every
quarter of the world has been gladdened with its beams.
The cause of truth is subject, no doubt, to many vicissi
tudes ; and circumstances may occur to make its timid
and anxious friends bewail 'that truth is fallen in the
streets.' But while the Saviour has a church in the
world, it shall never be wholly trodden down ; and that
' Lord, whose eyes are upon the truth/ by pouring out
' the Spirit of truth ' on the reading and preaching of
' the word of truth/ will see to it that to the end of
time 'Jerusalem shall be called a city of truth.'

By setting up a church in the world the Mediator
has provided for the public celebration of Divine wor
ship. It is every way proper that some acts of public
homage should be paid to the God of the whole earth.
The private adoration of individuals would seem not
to be all the honour that is due to Him whose claims

PUBLIC WORSHIP.

143

are so universal and transcendent. He is certainly
entitled to acknowledgment in the most public and
open manner possible. This is secured by the existence
of a visible church, in which his being, perfections,
purposes, and works, are publicly discussed ; in which
his praises are publicly sung, and in which united and
public supplications are offered at his throne of grace.
Even supposing that, for this end, secret acts of worship
might suffice, it may fairly be questioned whether the
spirit of such could be kept up, without the influence
arising from public institutions. The devotions of the
sanctuary, doubtless, exert, and are designed to exert,
no small influence on those of the closet and the family.
The lamp of personal or domestic piety will send forth
but a dim and sickly ray, unless trimmed and replen
ished by frequent visits to the house of the Lord.
When the believer feels those fervent emotions that
are represented by his soul thirsting for God, and under
the impulse of which he is stirred up to seek the Lord
with great earnestness, it is that he may 'see the
power and glory of the Lord as he had seen them
before in the sanctuary.' If the psalmist David poured
forth the sweetest and warmest strains of devotion in
the wilderness of Judea and in the forest of Hareth,
we must go back, for the secret of his high and holy
inspiration, to the days when he trod the courts of
the temple, — days which not merely exerted a reflex
influence on his solitary exercises, but which, so far
from making him contented with these, caused his
soul still to long, yea even faint, for the courts of the
Lord, and to count a day in God's house better than

144 THE CHURCH.

a thousand. If we would rise to true elevation of
heart in the closet, we must ' lift up our hands in the
sanctuary/ So necessary is the church to the proper
worship of God.

The church is designed for the salvation of men.
It is an asylum, to which destitute and needy sinners
may betake, to have all their wants supplied ; a city
of refuge, whither the guilty and justice-pursued may
flee for protection ; an ark, in which safety is provided
from the threatened judgment about to come on a
wicked and ungodly world. Here, whatever a lost
and fallen sinner of the human family can require,
is provided, — pardon, sanctification, peace, happiness,
eternal life ; and, by betaking to it in time, all these
benefits may be infallibly secured. It is the means by
which the grand benevolent purpose of the divine will,
respecting our lapsed race, is carried into full effect.
It is the nursery of saints, not less than the refuge of
sinners. By its -doctrine and discipline, by the spiritual
instruction and vigilant superintendence it provides,
the edification of its members in knowledge, holiness,
comfort, and social duty, is promoted. The ordinances
to which it gives access, and the interest it secures in
the prayers of those who have power with God, cannot
fail to render the fellowship of the church a distin
guished means of extending knowledge, strengthening
faith, confirming love, deepening humility, increasing-
joy, and cherishing every devout and holy affection.
The whole work of grace in the soul is thus progres
sively advanced, and the individual is ultimately
trained for the exalted exercises and enjoyments of

THE SALVATION OF MEN. 145

the heavenly kingdom. The church, in this way,
becomes the joyous parent of a numerous spiritual
progeny. She is the bride, the Lamb's wife, by whom
the free-born sons and daughters of the Almighty are
nursed and reared, till such time as they are made fully
meet to be partakers of the inheritance of the saints in
light. She is 'the joyful mother of children/ — 'the
Jerusalem from above, which is free, and the mother
of us all/ It has pleased God, for the purpose of
bringing many sons into glory, to set up a visible
church in the world, where these sons should be born
again ; supplied as new-born babes with the sincere
milk of the Word, that they might grow thereby ; fed
with the strong meat of the covenant; and thus nur
tured and disciplined into the vigour of spiritual man
hood, — the fulness of the stature of perfect men in
Christ Jesus. It is, by being instrumental in the
salvation of souls, that the church promotes the glory,
and secures the worship, of Jehovah. Divine worship
can be celebrated, and the praise of the glory of divine
grace can be shewn forth, only by those who are
'saved and called with an holy calling, not according
to their works, but according to his own purpose and
grace, which was given us in Christ Jesus, before the
world began : ' and this work of salvation is carried on
in and by the church. The church, by subjecting the
conscience to the authority of Christ, by maintaining
wholesome discipline, and by affording opportunity
of communion with God and with his saints, tends
powerfully to enlighten the understanding, to enliven
the affections, to restrain the passions, to promote

146 THE CHURCH.

Gospel morality, and to advance the divine life in the
soul. 'The Lord added to the church such as should
be saved/ ' He gave some, apostles ; and some,
prophets ; and some, evangelists ; and some, pastors
and teachers : for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of
Christ.'

Such are the ends subserved by the existence of
a church in the world. And it is carefully to be
observed, that all these ends are brought about by the
mediatorial administration of the Saviour. He it is
who sends forth his light and his truth to gladden
and direct an ignorant and benighted world ; who
prompts and enables men to celebrate the ordinances
of God's worship ; and who carries forward the work
of salvation in the souls of believers.

V. All the ordinances of the church are instituted by
Christ, the Mediator.

The ends above enumerated, are accomplished by
means of ordinances, whose existence in the church is
to be ascribed to the authority of Prince Messiah.
He alone could determine what were fit to be instituted,
or could give them the sanction of universal obligation.
For such purposes, neither the wisdom nor the will of
man could avail ; the one being destitute of sufficient
depth, and the other of adequate power. Nothing is,
of course, left to man, but all is the work of the
Mediator, whose skill is infinite, and whose authority
is supreme.

He has given to the church a clear, authoritative, and

ORDINANCES. 147

perfect law. The church, like every other society, must
have regulations. These are contained in the Scriptures.
Some of them may be viewed as proceeding originally
from God, as the moral governor of the universe ; others,
as issuing immediately and directly from Christ. The
ten commandments, and the natural duties of prayer and
praise, are instances of the former ; the peculiar ordi
nances of New Testament worship, are examples of the
latter. But, as regards their administration to our
fallen race, both classes must be looked upon as emanat
ing from the Mediator. "While not without law to God,
we are under law to Christ. The promulgation of even
the moral law itself was preceded by an exhibition of
God's covenant character, and so might be said, not
less than the Jewish law, to be ordained of God in tht
hands of a Mediator. The Lord is our Lawgiver, as
well as our King and our Judge. The revelations given
to Adam, to Noah, to Abraham, and to the other
patriarchs, must be regarded as communicated to the
church through Christ. The disclosures that were made

o

at Sinai, we are assured, proceeded from him. ' This is
he/ says Stephen, speaking of the Prophet predicted by
Moses, c that was in the church in the wilderness, with
the angel which spake to him in the mount Sinai, and
with our fathers, who received the lively oracles to give
unto us.' 22 It was he, too, who, by his Spirit, enabled
the evangelists and apostles to complete the volume of
inspiration. The whole of revealed truth, comprehending
the Scriptures of the Old and New Testaments, may thus
be looked upon as the code of laws given to the church

22 Acts vii. 38.

US THE CHUKCH.

by the Messiah. The sacred volume is often expressly
designated ' the law/ ' the law of the Lord/ &c. ; and,
in communicating it to men, Christ acts, not merely as
a prophet making known the will of another, but as a
king issuing his own authoritative regulations to his
subjects which they are bound to obey. ' Come ye, and
let us go up to the mountain of the Lord, to the house
of the God of Jacob ; and he will teach us of his ways,
and we will walk in his paths : for out of Zion shall go
forth the law, and the word of the Lord from Jeru
salem.' 23 The law, thus promulgated, is authoritative.
Tt is not at men's option whether they shall receive and
obey it. It is supremely obligatory on all. It is clear
and explicit ; not expressed in such ambiguous terms
that the reader may put upon it what construction he
pleases. Lien, it is true, may frequently misapprehend
it, and may experience some difficulty in ascertaining
its meaning ; but this arises rather from the want of
diligence, application, humility, holiness, perseverance,
or prayer, on their part, than from any thing equivocal
in the law itself. Nor is this law, in any respect, in
complete. The law of the Lord is perfect. It neither
requires, nor admits of any addition being made to it
by the ingenuity or authority of man. No individual,
however gifted, no council, however solemnly constituted,
may assume a strictly legislative power in the church of
Christ. Men can only legitimately make known the
laws of the Eedeemer ; and dare not, under pain of a
fearful malediction, venture to take from, or to add to,
the complete promulgation of his will contained in the

23 Isa. ii. 3.

THE LAW. WORSHIP. FELLOWSHIP. 149

Bible. It is of itself sufficient to make the man of God
perfect, thoroughly furnished unto all good works.

Christ has instituted in the church ordinances of divine
worship and ecclesiastical fellowship. Public prayer,
praise, reading the Scriptures, preaching the Word,
baptism, and the Lord's supper, are sanctioned, either
by his express institution or his administrative example.
In the presence of his disciples, he lifted his eyes to
heaven in solemn supplication to the Father. He sung
with them a hymn, before going out to the Mount of
Olives. When he went into the synagogue on the
Sabbath day, ' he stood up for to read/ * Go ye into
all the world and preach the gospel to every creature,'
was among his last directions to the apostles and their
successors. He commanded them also to ' baptize in
the name of the Father, and of the Son, and of the Holy
Ghost/ In reference to the ordinance of the supper,
he said, e Do this in remembrance of me.' And, as for
that portion of time which is consecrated to the peculiar
observance of all these institutions, it is written, ' The
Son of man is the Lord of the Sabbath.' There is not
an institution of divine worship, by which the devotional
feelings of the church are expressed, or the edification
of the body promoted, which bears not the stamp of the
Saviour's authority ; and, in observing them all, the
true saint has the satisfaction to know that he is ' serving
the Lord Christ.'

The same is the case with respect to the government
of the church. In every social body, order is essential
to edification, and government is essential to order.
This itself would seem to furnish a presumptive argu-

i5o THE CHURCH.

meat in favour of the sentiment that Christ has given
to the church a regular form of government, in opposition
to the opinion of those who contend that this matter
has been left to be regulated by the wisdom of men,
and to be modified agreeably to the various circumstances
of those among whom the ordinances of religion happen
to be set up. According to this view, there is no form
of church government which may be said to possess
divine authority. To a sentiment so vague and loose,
it may be sufficient to reply, that, when it is considered
how important a thing government is to every society,
it is perfectly incredible that Christ should have left
his church without any specific directions on this point :
the more so that human wisdom, so liable to err at all
times, is incompetent to determine a matter on which
so much depends : to which it may be added that, on
the above supposition, there would be no room whatever
for submission to the authority of Christ in the point in
question. It seems much more reasonable, therefore,
a priori, to conclude that the grand principles of eccle
siastical government are laid down in the Scriptures, to
which, and not to the ever-shifting ground of expediency,
the appeal is to be made. It is true, those who advocate
the opinion, that the Scriptures contain a regular pre
scribed plan, are not all agreed as to what that plan is.
l>ut this is no argument against the principle for which
we contend, inasmuch as, at least equal diversity of
sentiment prevails with regard to the doctrines of the
Gospel, among those who hold that the Bible is the only
standard of doctrinal truth. It cannot be expected that
we should enter now into the discussion of what that

CHURCH GOVERNMENT. 151

form of government is which Christ has prescribed
in his Word ; although, in other circumstances, we
should not shrink from the task of attempting to make
it appear that, if not direct statement, at least fair
Scripture inference, and the example of the primitive
Christians, warrant us to adopt the presbyterial model,
or that form in which different individual churches are
regarded as parts of a grand whole, and the office-bearers
as representatives of the people, forming a gradation
of church courts, by which all controversies are to be
settled, with a right of appeal from the ]ower to the
higher. It is enough, in present circumstances, in proof
of the fact that Christ has instituted in his church some
form of government, to refer to those passages of Scrip
ture in which ecclesiastical officers are represented as
invested with the power of rule. ' We beseech you,
brethren, to know them which labour among you, and
are over you in the Lord. Let the elders that rule
well, be counted worthy of double honour. Obey them
that have the rule over you, and submit yourselves,
for they watch for your souls, as they that must give
account.' 24

Closely connected with its government, is the dis
cipline of the church. By this we understand the
provision Christ has made for admitting persons to the
fellowship of the church ; for exercising a salutary
vigilance over its members ; and for administering cen
sure in case of offences. The term has, perhaps, been
too much restricted to the last of these objects ; but a
little reflection will be sufficient to convince that the

24 1 Thess. v. 12 ; 1 Tim. v. 17 ; Heb. xiii. 17.

152 THE CHURCH.

others also ought to be included. The purity, peace,
and order of the church, depend much on this institution
of Christ being properly administered in all its legitimate
objects. That he has made provision for these, appears
from the power with which he has invested office-bearers
in the church, to receive qualified persons into com
munion ; to exercise a watchful inspection ; to take
cognizance of offences against the laws of Christ's house ;
to cite and examine offenders ; to administer censure
according to the nature and degree of the offence ; and
either to restore to, or finally eject from, the fellowship
of the body, as the person may appear to have profited
or not by the censure administered. The authority of
Christ in this, as in the other institutions of his house,
is a merciful authority. It is a proof of his love,
designed to promote the best interests of the offenders
themselves, as well as of the body at large to which
they belong, and, if rightly improved, a manifest and
decided blessing. ' If he shall neglect to hear them,
tell it unto the church ; but if he neglect to hear the
church, let him be unto thee as an heathen man and a
publican. Them that sin rebuke before all, that others
may fear. A man that is an heretic, after the first and
second admonition, reject/2'

VI. The Lord Jesus Christ, in virtue of the mediatorial
dominion with which he is invested, prescribes the
qualifications of the members of the church.

He has a right to say who they are that shall enjoy
the privileges of his kingdom. The church is a peculiar

-5 Matt, xviii. 17 ; 1 Tim. v. 20 ; Tit. iii. 10.

QUALIFICATIONS OF CHURCH MEMBERS. 153

society ; those who belong to it are, of course, a peculiar
people ; and it is the prerogative of Him who is its
Head to determine the character of such as shall be
admitted into its fellowship.

"What the qualifications of church members should be,
is a point of equal importance and difficulty. With
respect to the invisible church, it cannot be questioned
that actual regeneration and true faith in Christ are in
dispensable. Nor can it be doubted, even with respect to
the visible church, that the possession of true and vital
religion can alone qualify for fully promoting the objects
of ecclesiastical communion. But, as this is a thing of
which the office-bearers of the church are incompetent
to judge, it would seem that the utmost they can require
is a credible profession of true religion. Of this, intelli
gence and orthodoxy constitute essential elements.
Philip required of the Ethiopian eunuch an avowal of
his belief in the doctrine of Christ, before administering
to him the initiatory rite of baptism. ' See here is water,
what doth hinder me to be baptized ? If thou believest
with all thine heart thou mayest. I believe that Jesus
Christ is the Son of God.'26 Paul instructed Titus, after
a suitable trial and admonition, to reject 'a man that is
an heretic/ Peter speaks of ' heresies ' as being ' damn
able/ and denounces, with merited severity, those false
teachers who bring such into the church. From all this
it appears that soundness in the faith is a requisite
qualification. But the soundness required is not that
which springs from implicit belief in the church or its
ministers, as is contended for by the church of Kome.

26 Acts viii. 36, 37.

154 THE CHURCH.

It is intelligent orthodoxy ; arising from an enlightened
understanding, and a careful study of the Holy Scrip
tures. There is a spurious knowledge of sound doctrine
which may be acquired by being taught to repeat
certain set phrases by rote. This consists, rather in the
memory of words than the comprehension of ideas.
Words, instead of being the vehicles, are, in such a case,
the substitutes of thoughts. There is reason to fear that
much of the orthodoxy that exists in our churches is of
this description ; for it is too much the case with many,
when taken off the favourite and accustomed phraseology
into which they have been initiated, to display, instead
of an enlightened acquaintance with Christian truth, a
most deplorable and disgraceful ignorance. Such can
never be regarded as intelligent church members. Their
attachment to the church cannot be styled ' a reasonable
service ; ' nor can they be said to be ' always ready to
give a reason of the hope which is in them to any man
who asks them/ Their knowledge is, at best, but a
'form of knowledge, and of the truth.' However worth
less mere speculative knowledge is in itself, it must not
be forgotten that a certain degree — we presume not to
fix the extent — is indispensable ; for God, who will
have all men to be saved, will have all men also to come
to the knowledge of the truth ; and the apostles did not
cease to pray for their people that they might be filed
with the knowledge of God's will, in all wisdom and
spiritual understanding. The ignorant then, as well
as the heterodox, are unfit for the communion of the
church.

Full submission to the ordinances of Christ is another

KNOWLEDGE. SUBMISSION. 155

qualification of the members of the church. The disciples
of Christ are required to observe all things whatsoever
he has commanded ; and such as refuse to follow him in
this cannot claim to be regarded as his disciples. It is
by the observance of these that the fellowship of the
visible church is expressed ; and such as refuse all or
any of them are practically disqualified for membership.
It is not uncommon for persons who profess religion to
live in the neglect of some one ordinance ; — family
worship, or the Lord's supper, for example ; and yet
they would fain be regarded as members of the church.
But how can they ? The authority which attaches to
one, attaches to all ; so that a refusal to submit, in any
one case, is a virtual denial of the authority which
sanctions the whole. A member of the church must
be one who submits to all the laws and institutions of
Christ's house, not one who obeys only what is agree
able or convenient ; the principle of observance being
submission to the authority of Christ, and not con
venience, expediency, or caprice.

Apparent religious experience is also indispensable.
Apparent, we say, because of the reality man is incom
petent to judge ; appearances are all that is within the
sphere of his cognizance. Whoever seeks admission to
the fellowship of the Christian church, professes to
have experienced something of the power of religion on
his heart. And, although the rulers in the church may
not be able to determine whether this profession be
real, they are entitled to demand that it be made, and
to apply to it certain criteria of judgment. They may
not be fit, in any case, to pronounce absolutely on the

1 56 THE CHURCH.

presence of true religion in the soul, nor, in every case,
to decide on its absence ; yet the appearances of its
being present or absent may be in general so marked
as to form a sufficient guide in receiving or refusing
persons applying for admission. An individual who
knows nothing of the nature of Christian experience, or
of the marks by which it is distinguished, is, of course,
inadmissible. Nor is it a bare pretension to religious
experiences, or every plausible story of feelings and
ecstasies, that can form a sufficient ground for admitting
to ecclesiastical privileges. Credible evidences of the
experimental power of religion are to be required, and
nothing but what is rational, sober, consistent, and holy,
can ever constitute credible evidence. ' We know that
we have passed from death to life, because we love the
brethren. And hereby we know that we are of the
truth, and shall assure our hearts before him. For if our
heart condemn us, God is greater than our heart, and
knoweth all things. Beloved, if our heart condemn us
not, then have we confidence toward God.' 27

To these qualifications must be added consistent
behaviour. The rule of judging is thus explicitly laid
down by the Saviour himself : — ' By their fruits ye shall
know them. Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven ; but he
that doeth the will of my Father which is in heaven.'
To the same purpose is his expostulation — c And why
call ye me Lord, Lord, and do not the things which I
say ? It is not enough that men ' repent and turn to
God ; ' they must also * do works meet for repentance.'

27 1 John iii. 14, 19-21.

EXPERIENCE. NEWNESS OF LIFE.

157

They must be < zealous of good works.' ' Whosoever
abideth iu Christ sinneth not : whosoever sinneth hath
not seen him, neither known him. He that saith he
abideth in him ought himself so to walk even as he
walked.' ' Lord, who shall abide in thy tabernacle ?
who shall dwell in thy holy hill ? He that walketh
uprightly, and worketh righteousness, and speaketh the
truth in his heart.1

Such are the ingredients of a credible profession of
true religion, — the elements of a visible Christian
character, the possession of which is necessary to qualify
for admission to the church. And let it be carefully
observed, that all the qualifications specified are essential.
The profession in question does not exist where any
one of them is wanting. Suppose a person to pretend
to have felt religious experiences, to observe all the
institutions of Christ, and to maintain outward regu
larity of conduct, at the same time that he is either
ignorant of, or entertains sentiments at variance with,
the grand principles of the Gospel, such a person is
utterly disqualified for church membership. The same
may be said of those in whom intelligent orthodoxy,
submission to ordinances, and pretended experience,
exist apart from coDsistency of outward life and con
versation ; or of those in whom intelligence, orthodoxy,
observance of ordinances, and an umblamable moral
reputation are combined, while there is a want of all
evidence of the spiritual power of the Gospel. While
we decidedly object to making actual saintship a term
of admission to the visible church, we must at the same
time contend for the appearance of it, and for the right

158 THE CHURCH.

of ecclesiastical rulers to judge of the evidences of its
existence, the presence of some such evidences being
requisite to a credible profession. We deny that the
office-bearers of religion have either the power or the
right to judge men's hearts : but it were strange, indeed,
if they were not warranted to require that those who
are professing to believe the Gospel shall give some
signs that it is exerting its proper influence on their
hearts, and to inquire whether it has taught them to
abjure self- righteousness, to renounce the practice of sin,
and to live by faith on the Lord Jesus Christ ; whether,
in short, it has taught them to deny ungodliness and
worldly lusts, and to live soberly, righteously, and godly
in the world. Yet, their making these inquiries, and
insisting on these qualifications, are not to be considered
as supposing that they are infallible judges of the signs
of grace in the heart. The Lord only can search the
heart and try the reins. But where such evidences as
we have spoken of exist, though not infallible proofs
of true Christian character, they are to be regarded as
sufficient to banish suspicion, and to warrant rulers to
admit to the privileges of the church. We are to con
clude, in the spirit of charity, that men really are what
they so plainly appear to be.

That such things as constitute a credible profession,
and not actual saintship or a positive spiritual change,
are the qualifications required by Christ, may be argued
on various grounds. It is visible qualifications alone
that can properly be required to constitute visible
membership in a visible church. It is absurd and
unreasonable to require invisible qualities as essential

A CREDIBLE PROFESSION. 159

prerequisites to visible fellowship. To the communion
of the invisible church such are indispensable, but not
to that of which we are speaking. Analogy may serve
to throw light on this subject. In every society of
whatever kind, be it scientific, or literary, or benevolent,
all that is required to membership is a professed appro
bation of its constitution, and an apparent conformity
to its rules. It is never thought necessary to scrutinize
the heart, with a view to ascertain whether the person
be sincere. He may not be sincere ; but so long as he
gives no evidence of insincerity, so long as he continues
to act as if he were sincere, that is to say, so long as he
makes a credible profession, he is considered as entitled
to all the privileges of membership. Man, as we said
before, has neither the ability nor the right to judge the
heart. ' I am he,' saith the faithful and true Witness,
' who searcheth the reins and hearts.' To do so is a
divine prerogative, and no man or set of men may pre
sume to exercise it. Nay, even the most penetrating
angelic intellect is incompetent to discover, excepting by
outward manifestations, what is passing within the human
breast. It is well that it is so ; as, were rulers in the
church invested with the right to pronounce infallibly
on the spiritual condition of their fellow-men, it is not
difficult to see what an engine of tyranny and oppression
such a power might become ; besides superseding the
exercise of self-examination, and making way for the
most unprincipled, unfounded, arrogant, and provoking
pretensions. Indeed, the principle that actual saintship
is indispensable, is at variance with the exercise of that
discipline which we have before seen is one of the in-

160 THE CHURCH.

stitutions of the church. "When a church member is
suspended or excluded from the enjoyment of privileges
for misconduct, it is not because he is considered not to
be a saint, but because he has acted inconsistently with
his profession. He may be a saint; in the spirit of
charity it may be hoped that he is such ; nay, there may
be very good reasons for entertaining a favourable view
of his state. But a real saint may act so as to incur
the discipline of the church. This is supposed in the
very institution of discipline, which is designed to pro
mote the edification of the godly. David, while his sin
was unrepented of, was unfit for the fellowship of a holy
society. A person who departs for a time from the
right path is not to be 'counted as an enemy, but
admonished as a "brother.' But if a saint may be law
fully excluded from the fellowship of the visible church,
even for a time, it is plain that something else than
saintship is the qualification for communion.

Both Christ and his apostles appear to have acted
on the principle for which we contend. Judas, who
had a devil, and was known by Christ to be uncon
verted, was recognised and treated as a disciple, until
he proved the hollowness of his profession by his con
duct. Simon Magus, on a credible profession of religion,
received the ordinance of baptism, although he was
afterwards pronounced to be in the gall of bitterness and
bond of iniquity. And, in short, there might have been
less dispute on this subject, had due attention been
given to the figures under which the church is repre
sented. It is spoken of as a vine, some of the branches
of which are barren, while others are fruitful ; as a floor,

HYPOCRITES IN THE CHURCH. 161

on which there is found chaff as well as grain ; as a
field, in which are tares as well as wheat ; as a net,
which incloses bad as well as good fishes ; and as a
house, in which there are vessels to dishonour as well as
to honour ; — figures which could, with no propriety, be
employed to represent the church, were actual saintship
essential to her communion.

But does not this suppose that there may be hypo
crites in the communion of the church ? It does : but
what then ? The same admission will fall to be made
on the supposition that actual regeneration is the
qualification for church membership, as of this man can
judge only by appearances, and it must be admitted
that appearances may sometimes deceive. Nor is it
destructive of the character of the church, as a spiritual
society and the body of Christ, to suppose, that it may
comprehend within it persons who are not real saints.
Let it be recollected that it is of the visible church of
Christ we are now speaking ; and if there be only
visible saintship, it is all that can be strictly required,
as it is all that can be judged of by man, to the visible
fellowship of such a community. Analogy may here
aid our conceptions. The world is God's world,
notwithstanding that there are sinful men in it. The
heart of a believer is a renewed heart, notwithstanding
that it is infested with manifold corruptions. Why then
may not the church of Christ be supposed to contain in
it some who are not real Christians, without destroying
its character ?

Nay, it might even be shewn that such a mixed state
as we have supposed, is turned to good account in the

1 62 THE CHURCH.

providence of God. The quantity of moral evil in the
world is thus diminished ; inasmuch as the nominal
members of the church are necessitated to conform to
the laws of morality more strictly than they would
otherwise do, in order to keep up the consistency of
their assumed character. The persons themselves may
not be in a whit better state, as regards God, than the
openly profligate and abandoned : but, as respects their
fellow-men, it is not to be doubted that it is better they
should repress than that they should give full scope to
their enmity of heart ; better surely that they should
treat the name of God with reverence than that they
should blaspheme it ; better that they should maintain
a show of truth, probity, and respect for the ordinances
of religion, than that they should lie, steal, and pour
contempt on all the institutions of Christ ; better, in
short, that they should maintain before their families
and others the common decencies of life, than that they
should set before them the example of open profligacy
and vice. If so, the state of things by which they are
constrained to do so is not without its use. Besides, it
is calculated to lessen the sum of human misery, by
averting public judgments. Facts warrant us to believe,
that open judgments may be restrained, where the souls
of men are not saved, out of respect to the restraints
laid upon open sin : so that whatever tends to promote
the latter, goes also to secure the former. Moreover,
it would not be very difficult to shew that the arrange
ment in question is overruled for extending the
resources, increasing the numbers, and promoting the
protection of the church.

HYPOCRITES IN THE CHURCH. 163

Not less unfortunate is the objection that the prin
ciple in question leads to the prostitution of sealing
ordinances. For it must be obvious to all, that, unless
the friends of the opposite scheme can pretend with
infallible accuracy to judge the heart, the objection
applies as much to them as to us. And, it may be
added, that it overlooks the relation of the sacraments
to the visible church. They have a special relation, it
is true, to the church invisible ; and, as signs of spiritual
blessings, can be participated of with individual profit
only by true believers. But they have also a relation
to the visible church ; and viewed as signs of the
covenant character of God, certifying the doctrine of
salvation by the blood of Christ, and affirming the
necessity of being interested in the mediation of the
Lord Jesus, the public administration of them, even
where some who outwardly partake are unbelievers, may
serve many important purposes to both the church
and the world.

This view of the matter, if properly understood, can
have no tendency to retard the exertions of the office
bearers and friends of the church in promoting her
purity. It can have no effect in inducing them to
receive into communion known unbelievers, or in
warranting them to administer to such the sacred
privileges of Christ's house. By no means. That God
glorifies himself by a state of things in which good and
evil are mingled together, is no reason why we should
be indifferent to the existence of evil, much less why
we should give encouragement to its existence. It is
the prerogative of infinite wisdom, power, and grace,

1 64 THE CHUKCH.

to bring good out of evil. But we are not warranted,
on that account, to attempt any thing but what is good ;
we must not do evil that good may come. The exist
ence of evil in the world, as before remarked, does not
destroy its relation to God ; yet we are not, on this
account, at liberty to encourage vice in the world, but
bound to use every effort for its suppression and extir
pation. The existence of depravity in the heart of a
saint does not destroy his renewed character ; yet is he
bound to resist every known sin, to repress every evil
principle, and to make no provision for the flesh to
fulfil the lusts thereof. In like manner, although the
existence of nominal Christians in its communion does
not destroy the character of the church, this is no reason
why the doors of ecclesiastical fellowship should be
thrown open, and the seals of the covenant administered,
to known unbelievers, or why every effort should not
be made to exclude such from her membership.

VII. Christ, in virtue of his mediatorial dominion,
appoints, qualifies, and invests with power, the office
bearers in the church.

Laws, institutions, and ordinances, suppose the exist
ence of an order of men by whom they are administered.
They cannot administer themselves ; nor can it be
regarded as any thing short of fanaticism to maintain,
as is done by some, that everyone is to be guided in the
worship of God merely by the fluctuating impulse of his
own feelings, or ' the light ' within, as it is called. The
Scriptures give no countenance to any such wild idea.
On the contrary, they give us good reason to believe

THE MINISTERS OF CHEIST. 165

that, from the beginning, the heads of families AY ere
authorized by God to act both as priests and as prophets.
During the Mosaic economy, we know that a regular order
of office-bearers existed ; for there were laws for regulating
their preparatory qualifications, their administration,
and their succession. At the New Testament period,
also, there existed a regular lawful ministry, some of the
offices connected with which were certainly of a per
manent nature, while others, of an obviously temporary
kind, after serving the purpose for which they were
introduced, were suffered to die away. Of this latter
description were the offices held by those who were called
apostles, prophets, and evangelists, the peculiarities of
whose functions we wait not to delineate. But there is
no reason for supposing that with these the existence of a
standing ministry in the church was to cease. The very
reverse is the inference we should seem warranted to
draw. For if, even in an age which was blessed with
extraordinary communications of the divine Spirit,
teachers and rulers were deemed requisite, it is not
reasonable to expect that, when these extraordinary
gifts are withdrawn, the church should be able to do
without office-bearers altogether. This view of the
subject is confirmed by much that is found in the history
and writings of the apostles themselves. To this purpose
are these express statements of Paul : — ' And he gave
some, apostles ; and some, prophets ; and some, evange
lists ; and some, pastors and teachers ; for the perfecting
of the saints, for the work of the ministry, for the edify
ing of the body of Christ : till we all come in the unity
of the faith, and of the knowledge of the Son of God,

1 66 THE CHURCH.

unto a perfect man, unto the measure of the stature of
the fulness of Christ. And God hath set some in the
church : first, apostles ; secondly, prophets ; thirdly,
teachers ; after that, miracles ; then, gifts of healing,
helps, governments, diversities of tongues.'28 The
apostles, accordingly, were careful to ' commit the form
of sound words to faithful men, able to teach others
also.' They ordained them elders in every city. The
author of the Epistle to the Hebrews, by reminding the
persons to whom he wrote of those who had had the
rule over them, whose faith they were required to follow
after their decease, and at the same time exhorting them
to obey those that have the rule over them, distinctly
recognises the existence of not merely one but two sets
of teachers after the apostles. When John wrote his
Apocalypse there were angels, that is to say, office
bearers, to whom the epistles to the Asiatic churches
were addressed. Add to these considerations, the cir
cumstance that the promise made by the Head of the
church himself to his apostles proceeded on the supposi
tion that there should be a standing ministry to the end
of time, and is utterly irreconcilable with the notion
that such was to expire with the apostles. Lo, I am

With you ALWAY, EVEN UNTO THE END OF THE WORLD.

The permanent and ordinary office-bearers in the
church are presbyters and deacons. Presbyters are of
two kinds, namely, such as teach as well as rule, and
such as rule only. The former are commonly known
by the names of pastors, teachers, or ministers, and the
latter by that of ruling elders. Presbyters of the former

28 -Eph. iv. 11,12; 1 Cor. xii. 28.

PRESBYTERS. 167

class appear to be the only description of bishops
authorized by the Scriptures or by the practice of the
primitive churches. The word commonly translated
bishop signifies an overseer, and is so rendered in several
instances in the common version. By a comparison of
texts, we are led to conclude, that, in the early Christian
church, the bishop and the presbyter were synonymous
terms, denoting the very same office. In the twentieth
chapter of the Acts, those called in the seventeenth
verse 'elders,' Trpeafivrepov^ are called ' overseers/ or
bishops, eTrio-KOTrovs, in the twenty-eighth. In the
Epistle to Titus, first chapter, the qualifications of 'elders/
Trpeo-flvrepovs, and of a 'bishop,' €7Ticr/co7ro?? are the
same. In the first Epistle of Peter, the verb from which
the word translated bishop is derived, is employed in
describing the duties of elders : — ' The elders, irpeaftwre-
/ooi;?, which are among you I exhort. — Feed the flock
of God which is among you, taking the over-sight
thereof,' eTncncoTrovvre^. It is not, then, from any
thing in the Scripture usage of the terms, that the in
ference can be drawn, that the one term describes a
different and a higher office than that which is pointed
out by the other. Neither is there any thing in the
original signification of the terms themselves to warrant
this conclusion ; but rather the contrary. Overseer and
presbyter, while they are used indiscriminately to de
signate persons holding the same office, differ from one
another in their primitive meaning so as to point out,
indeed, the one the activity of service, the other the
dignity of rule : but it so happens that the former idea
is suggested by the term which Episcopalians understand

1 68 THE CHURCH.

to designate the office which is superior, and the latter
idea attaches to the term which they regard as expres
sive of the office that is inferior. So far, indeed, from
presbyter being, either in its primitive import or its
current use in Scripture, expressive of inferiority, pres
byters are described as exercising the very highest
official acts — acts which, according to Episcopalians,
belong only to bishops. Presbyters are described as
ruling. The elders of Ephesus are required to ' take
heed to the flock.' We read of 'the elders that rule
well/ Presbyters are spoken of as ordaining : ' Neglect
not the gift which is in thee, which was given thee by
prophecy, with the laying on of the hands of the pres-
l>yter\j' AY hen to these considerations it is added that
there is but one ministerial commission, and that the
preaching of the Word is spoken of in Scripture as a
more dignified function than that of ruling, and as en
titling to more abundant honour,29 the evidence adduced
appears sufficient to warrant the opinion that overseer
and presbyter describe the same office, and that the one
supposes no sort of superiority over the other, but on
the contrary a clear and perfect equality.

As to the presbyters of the second class — those
who rule only — their existence is plainly enough
intimated in the plurality of elders which existed in
the primitive churches, it being highly improbable that
there should be more than one teacher who required to
be supported by the members ; in the distinction made
betwixt ' him that exhorteth' and ' him that ruleth,' and
betwixt ' teachers ' and ' helps and governments ; ' and

29 1 Tim. v. 17.

RULING ELDERS. 169

iii the very clear line of demarcation drawn betwixt the
elders that merely rule, and those who also labour in
the word and doctrine. 30

But it is not so much our object, to shew what offices
Christ has appointed in his church, as to speak of the
exercise of his mediatorial authority in appointing,
qualifying, and investing with power, the men by whom
these offices are held.

Appointment to office in the church is essential to the
regular discharge of the functions belonging to office.
' I sent them not, nor commanded them : therefore they
shall not profit this people at all, saith the Lord/
' How shall they preach except they be sent ? ' ' No
man taketh this honour unto himself, but he that is
called of God as was Aaron. So also Christ glorified
not himself to be made a High Priest ; but He that said
unto him, Thou art my Son, to-day have I begotten
thee.' 3 It must surely be presumptuous, in any mere
servant of Christ to dispense with what was requisite
to give validity to the office of his Master. But what
constitutes a sufficient and valid appointment ? An
inward impulse of the divine Spirit, inclining an indi
vidual to serve the church in a public capacity, is not
enough, as it can be of use only to the person him
self. An immediate commission requires to be sub
stantiated by miracles, and is not now to be expected.
The only appointment, then, that can now be looked
for, would seem to be that which consists in solemn and
regular investiture with office by persons previously

30 Acts xiv. 23 ; Rom. xii. 8 ; 1 Cor. xii. 28 ; 1 Tim. v. 17.
31 Jer. xxiii. 32 ; Rom. x. 15 ; Heb. v. 4, 5.

i;o THE CHURCH.

qualified and authorized ; in other words, presbyter iau
ordination, or ecclesiastical designation.

Now, ordination derives its authority and validity
from the institution of Christ as King and Head of his
church. The custom of ordination existed in the
primitive church. The apostles could not have prac
tised it, nor could the inspired writers have given
directions with regard to the performance of it, unless
they had been authorized so to do : and by whom
could they be so authorized but by Christ himself?
The ' laying on of hands/ we are taught to consider
as a part of Christianity as much as ' repentance from
dead works, or faith toward God, or the resurrection of
the dead, or eternal judgment.' 3

Ordination consists in the transmission of ecclesias
tical power, by the solemn and appropriate form of
the laying on of the hands of presbyters. The laying
on of hands in ordination, is not a mere unauthorized
ceremony. It is distinctly recognised both by apos
tolical example and precept. 'The gift that is in
thee, with the laying on of the hands of the presby
tery ' (1 Tim. iv. 14). 'Lay hands suddenly on no
man7 (l Tim. v. 22). Not that any thing is actually
conveyed, by the mere imposition of hands, from
the persons engaged in the act to the person who
is the object of it. It is properly the sign rather
than the medium of conveyance ; just as sprinkling
with water is significant of the application of the
blood of Christ and the regenerating influence of the
Spirit to the soul of the person baptized. Sprink-

32 Heb. vi. 1, 2.

ORDINATION. 171

ling with water does not convey these spiritual
benefits ; yet it is not an empty unmeaning ceremony,
but an appropriately significant act. In like manner,
the imposition of hands in ordination is not a useless
form, but the appropriate mode by which it has pleased
the Head of the church to express the communication
of official power, to those by whom it is to be exer
cised. It were well that this view of the subject were
more attended to than it is.

The act of ordination belongs to persons previously
ordained. If it is significant of the conveyance of
office-power, it can only be performed by those who
possess such power. The power, it is true, is not
derived from men but from Christ, the fountain-head
of all authority. But it is transmitted through men ;
and there is an obvious propriety, if not necessity, that
the medium of transmission should be such as to bring
to view the thing transmitted. It follows, that the act
of ordination belongs not to the people. It is of great
importance to observe that the existence of the minis
terial office is in no way dependent on the members of
the church. Some have identified ordination and the
call of the people. Others have considered the call of
the people to be an indispensable prerequisite to ordina
tion, an essential preparatory step to investiture with
power and authority in the church. It does not appear
to us that either of these opinions is correct. Not that
we are indifferent to the right of the Christian people to
call such as shall be placed over them in the Lord. The
call of the people, we hold to be essential to the.
formation of the pastoral relation; and every attempt

i;2 THE CHUKCH.

to deprive them of this right, or to cripple them
in the exercise of it, we regard as a scandalous
interference with the prerogative of Christ the church's
Head, and a daring invasion of the privileges of the
church's members. We hold that, in the formation
of -the interesting, and solemn, and important relation
in question, the people should have a choice ; it is
mockery to put them off with a veto. But, then, there
is a distinction betwixt the pastoral relation and the
ministerial office — a distinction which is not sufficiently
understood, but one, the correct understanding of which
would go far to prevent many mistakes, and to remove
many prejudices, on subjects connected with the office
bearers of the church.

The ministerial office is necessary to the full exercise
of the functions arising out of the pastoral relation.
Accordingly, the former is usually conferred at the
time when the latter is formed ; and hence may have
arisen the misconception by which they are identi
fied or confounded. But, although the pastoral
relation supposes the existence of the ministerial
office, the ministerial office may, and often does,
exist without the pastoral relation. "* This being the
case, the choice of the people may be essential to
the latter, and yet in no way necessary to the former.
On the one hand, the pastoral relation, springing
from the choice of the people, and supposing the
mutual consent of the parties betwixt whom it exists,

* The church is now happily familiar with this in the case of missionaries
to the heathen. It is to be remembered that this was written in 1837, the
middle of the Ten Years' Conflict.— ED.

MINISTRY AND PASTORATE. 173

is necessarily restricted and exclusive. On the other
hand, the ministerial office, derived from the church's
office-bearers, is wide as the wide world itself in the
sphere over which it extends, and is altogether in
dependent of the will of the people. The pastor,
as such, cannot properly discharge the functions of
the pastoral relation, without the consent of the
people ; and even this he can do only within the
limited bounds of his own parish or congregation:
but the minister of Christ as such, is, in virtue of
his office, entitled to traverse the bounds of the
habitable globe, and to proclaim the message of
salvation in the ears of all those with whom he
meets, whether they will hear, or whether they will
forbear. No magic circle circumscribes the bounds
of his ministrations. The laying on of the hands
of the presbytery has given him a relation to the
church universal, has invested him with authority
to exercise his ministry, wherever God in his pro
vidence may call him, or may give him an oppor
tunity. Wherever his voice can reach, wherever
his feet can carry him, wherever, by land or by
water, he can have his person transported, there has
he a full and unquestionable right to unfold the
message with which he is entrusted as a minister,
and to beseech sinners of every clime, in Christ's
stead, to be reconciled to God. In this he needs not
to wait for the call of the people. The exercise of his
office is not suspended on the invitation of men. The
people can neither impart nor remove the right to
exercise it. It descends from Christ the fountain of

174 THE CHURCH.

all authority, through a regular and divinely-appointed
ordination.

It is scarcely necessary to add, after this, that the
power of ordination does not lie with a bishop, — a
diocesan bishop. Paul and Barnabas, indeed, ordained
elders in every city ; but they did so, not as bishops,
but as apostles — an extraordinary office, whose functions
included those of the ordinary. Timothy and Titus
ordained ; but it will require stronger proof than we
have yet seen, to convince us that they were diocesan
bishops. Timothy himself was ordained by the laying
on of the hands of the presbytery. Supernatural
gifts he appears to have received by the putting
on of Paul's hands; but the ministerial gift was con
ferred on him by the laying on of the hands of the
presbytery.

By means of ordination, provision is made for the
regular and orderly transmission of official power in the
church, throughout all ages. We do not contend for an
uninterrupted succession from the apostles as essential
to the validity of official ministrations. The value of
the Christian ministry is suspended on no such con
tingency. Extraordinary circumstances, we fully admit,
may warrant extraordinary measures ; and there is no
form or rite in being in the church which may not law
fully be dispensed with on particular occasions. The
letter must ever be held to be subordinate to the spirit ;
and when both cannot be had, the former must yield to
the latter. So it is in the case of ordination. The
importance and propriety of installing men into office,
in all ordinary cases, by the imposition of the hands of

SPIRIT F. LETTER. 175

presbyters, may be maintained, in perfect consistency
with the admission that cases may occur in which, at
the call of the people, persons may warrantably and
validly exercise the functions of the ministry, without
having undergone the solemnity in question. Still, in
all common cases, the regular and orderly way is that
of which we have been speaking. It thus appears that
ordination, while it confers authority of boundless extent
as regards the sphere within which it may be exercised,
provides for. the perpetuation of it to the end of time.
It possesses the property of indefinite and endless repro
duction, and is in this way adapted to the conveyance
of powers for which the necessity is both universal and
perpetual.

And what, it is time now to ask, are these powers
with which the Head of the church invests her office
bearers ? In general, the authority with which ministers
are invested, is authority to dispense all the laws and
ordinances of the church ; and by adverting to what
we have previously said regarding these, we may come
to form a tolerably correct idea of the nature and extent
of office-power in the church of Christ. This power,
let it be distinctly marked, is, in no shape or degree
whatever, absolute and unlimited. As it is derived from
the Lord Jesus Christ, it is to be exercised within such
limitations as he, in the exercise of his sovereignty, has
seen fit to appoint. In short, it is not sovereign but
delegated power ; and this necessarily supposes restric
tion and accountability.

Church power has usually been distributed into three
kinds. (1) The first is called dogmatic power (potestas

176 THE CHURCH.

, and refers to dogmas or articles of faith.
This may be viewed as comprehending whatever is con
nected with instruction. It concerns what men are to
believe ; and consists in the right, not, as is claimed by
the church of Eome, of determining what man is to
believe, but of explaining and enforcing the truths of
religion, either by circulating the Scriptures, or preach
ing the Gospel, or exhibiting summaries of Christian
truth ; the ultimate appeal being in every case to the
word of God. (2) The second is called ordaining
power (potcstas Biara/cri/cr}), and refers to the govern
ment of the church. This comprehends, again, what
ever is connected with rule ; and consists, not in the
power to institute a form of church government, or to
make laws for regulating the conduct of men, or to
appoint rites and ceremonies, but in the power to take
such steps, and devise such measures, as may be requisite
for administering the laws and ordinances which Christ
has instituted. It is not legislative, but ministerial ;
it supposes an authority, not to make laws, but to
administer them, and of course to pass such enactments
or regulations, on points of external order, as may be
' necessary to give full effect to the institutions of Christ.
(3) The third is called the power of discipline (potestas
&ia/cp i-TLKi]), and refers to admission to, or exclusion
from, the communion of the church. The existence of
such a power has been formerly proved. Its nature is
entirely spiritual ; extending to the souls of men, and
not to their bodies, property, or lives. The highest
censures which the office-bearers of the church, in virtue
of this power, are entitled to inflict, are addressed to the

QUALIFICATIONS OF MINISTERS. 177

conscience, and have for their object ( the destruction of
the flesh, that the spirit may be saved in the day of the
Lord/ Civil pains, whether fines, confiscation, imprison
ment, exile, or death, belong not to ecclesiastical office
bearers ; and the church which has recourse to these, in
whatever degree, so far identifies itself with the Komish
usurpation, which claims dominion alike over the bodies
and the souls of men.

Such is the power possessed by the ministers of
religion ; with which they are invested, not by the
people over whom it is exercised, nor by the civil
magistrate, but solely by the Lord Jesus Christ him
self; and which is conveyed in the manner formerly
described.

The exercise of such varied and solemn powers,
presupposes certain necessary qualifications, for which
also the office-bearers in the church are indebted to him
from whom the powers themselves are derived. The
extraordinary endowments possessed in the primitive
age, have long since been suspended ; and their place
must now be made up by a competent share of natural
talents, educational acquirements, and spiritual gifts.
Without a portion of such qualifications, there can be
no regular call to ministerial office. The Head of the
church sends none a warfare on their own charges. He
fits his servants for the work he requires of them.
Where he has not given the qualification, he does not
require the work. And if the functions of office are
of so arduous and responsible a nature as to make all
who have right feelings, to exclaim, in the prospect of
undertaking them, c Who is sufficient for these things ? '

1 73 THE CHURCH.

the promised assistance is also such as to permit them
to add, 'Not that we are sufficient of ourselves to
think any thing as of ourselves, but our sufficiency is of
God, who also hath made us able ministers of the New
Testament/ To qualify for public instruction, there
must be not only an extensive knowledge of the Scrip
tures, but an acquaintance with literature in general,
and particularly with sacred literature. To fit for
government and discipline, much knowledge of human
nature, a large share of natural sagacity, and no small
degree of gravity, patience, and prudence, are requisite.
These and similar qualifications are derived from Christ
himself, with whom is the residue of the Spirit, and
whose it is so to clothe his ministers with salvation that
his people may, through their successful labours, have
reason to shout for joy. ' To every one is given grace,
according to the measure of the gift of Christ.' Nor are
those intrusted with the transmission of official power
at liberty to confer it on any who are found, on proper
trial, to be deficient in gifts and attainments. ' The
things that thou hast heard of me among many witnesses,
the same commit to faithful men, who shall be able to
teach others also/ No greater injury can be done
to the church, and we may add to the persons them
selves, than to admit to office men who are not
qualified to discharge its functions with ability. The
office is in this way exposed to contempt ; the members
of the church who happen to be placed under the care
of such persons are not edified ; and the persons them
selves become a laughing-stock to the profane. Most
mistaken policy it is, therefore, in every point of view,

CHRIST GIVES EFFECT TO THE WORD. 179

from motives of commiseration and pity, to make a
farce of preparatory trials, and to

' Lay careless hands
On skulls that cannot teach and will not learn.'

VIII. Christ's power over the church is, farther,
apparent in rendering the administration of ordinances,
by her proper •office-bearers, effectual to the salvation
of her members.

The laws, worship, government, and discipline,
instituted by the Eedeemer, are designed to promote
the spiritual welfare of souls. Their efficacy for this
purpose, is derived from Christ himself. In one point
of view, indeed, this efficacy is to be ascribed to the
Spirit. But the Spirit, it should never be forgotten, is
the Spirit of Christ ; is sent by Christ ; and acts in
every case under the commission of Christ. Thus it is
that the whole honour of man's redemption is secured
to the Mediator, as well the renovation of man's
nature and character as the removal of his guilt.
Agreeably to this, Christ is represented as He with
whom is the residue of the Spirit ; as sending the Com
forter to reprove the world of sin, of righteousness, and
of judgment ; and as having, when he ascended on
high, received gifts for men, yea, for the rebellious, that
the Lord God might dwell among them. The precious
oil, which goes down to the skirts of the garments, is
first poured on the Head.

The whole world being, by nature, in a state of
rebellion against the Lord and his Anointed, the Re-

iSo THE CHURCH.

deemer can Lave no friends among men until lie makes
them such ; can have no spiritual subjects until he sub
dues them to himself; can have no obedient children,
until, by the rod of his strength sent forth out of Sion,
he has made a willing people in the day of his power.
The renewed heart is Satan's seat. To dethrone the
tyrant, and lead the rebel captive, is the prerogative
of Him who is king in Sion, the Faithful and True, who
in righteousness doth judge and make war. The rescue
of fallen man from sin and Satan, is effected, not by the
strength of the evidence by which the gospel is sup
ported ; not by any inherent power in the truth itself ;
not by the clearness, and faithfulness, and eloquence
with which it is propounded ; not by mere moral
suasion : but by the naked energy of the Saviour him
self. Where the word of this king is, there is power ;
and nowhere else. It is by his omnific power, convinc
ing of sin, enlightening the mind in the knowledge of
Christ, and renewing the will, that any are persuaded
and enabled to embrace the Saviour as he is offered to
them in the gospel. This it is alone that can open
men's eyes, and turn them from darkness to light, and
from the power of Satan unto God. The kingdom of
God is within men. It cometh not with observation.
The arrow which pierces the heart and brings down its
enmity, which inflicts the wound that nothing but a
Saviour's blood can heal, is selected, is fitted to the
string, is propelled with unerring aim, and guided with
infallible certainty, by the skill and power of the Ee-
deemer himself. 'Gird thy sword upon thy thigh, 0
most Mighty, with thy glory and thy majesty. And

CHRIST REIGNS IN THE HEARTS OF HIS PEOPLE. 181

in thy majesty ride prosperously, because of truth, and
meekness, and righteousness ; and thy right hand shall
teach thee terrible things. Thine arrows are sharp
in the hearts of the king's enemies ; whereby the people
fall under thee/33

To such as are thus subdued by the power of his
grace, he imparts the comforting sense of pardon and
the honourable title of children. Their justification and
adoption are legal acts for which they are indebted to
Christ as a Priest ; but the comforting sense of safety
derived from the one, and of dignity derived from the
other, they owe to his power as a King conveying it to
their hearts. If it is true that by his sacerdotal blood
they are justified from all things from which they could
not be justified by the law of Moses, it is no less true
that 'he is exalted a Prince and a Saviour, to give
repentance to Israel and forgiveness of sin.' Nor is it
less explicitly made known that ' to as many as receive
him, He gives power to become the sons of God ; ' send
ing forth his Spirit into their hearts, enabling them to
cry ' Abba, Father.' Now, all this is brought about by
his giving efficacy to the ordinances.

In the same way it is that He rules and reigns in the
hearts of his people. He asserts his authority over the
conscience, the will, the life ; and prescribes his law as
the rule of their obedience. They recognise him as
their master ; cheerfully acknowledge his supremacy ;
and delight in the law of the Lord after the inward man.
He puts his law into their minds, and writes it in their
hearts. They yield themselves up to him as his willing

33 Ps. xlv. 3-5.

1 82 THE CHURCH.

servants ; and every principle that is within them, every
affection, volition, desire, proclaims him King and Lord.
The members of the church have many enemies.
The devil, the world, and the flesh, are in league
against them. They wrestle not only against flesh
and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against
spiritual wickednesses in high places. They are required
to assume the character, equipments, and attitude of
soldiers. They must put on the whole armour of God,
that they may be able to stand ; having their loins
girt about with truth ; having on the breastplate of
righteousness ; having their feet shod with the prepara
tion of the gospel ; and taking the shield of faith, the
helmet of salvation, and the sword of the Spirit, which
is the word of God. Satan, the chief and leader of
these enemies, exasperated at his overthrow, makes a
desperate effort to regain his lost dominion over them ;
and, although he cannot succeed, he does much to annoy
such as have been rescued from his grasp. They are in
themselves too feeble and powerless to sustain the shock
of this unequal combat. But they have an omnipotent
King, whose wisdom and might are exerted to assist
and protect them. By the instructions of his Word, by
the influence of his example, by the moral power of his
ordinances, as well as by the positive strength which
he imparts by his Spirit, he teaches their hands to war
and their fingers to fight ; he girds them with strength
unto the battle, subdues under them those that rise up
against them, and gives them the necks of their
enemies. Sin, indwelling sin, has no longer dominion

CHEIST DEFENDS HIS PEOPLE. 183

over them : by faith they overcome the world : arid
God bruises Satan under their feet. Yes ; ye good
soldiers of Jesus Christ ! your King not only witnesses
from his throne in the heavens the contest in which
you are engaged, but cheers you on with his presence,
encourages you by his example, animates you by his
promises, stretches over you the impenetrable shield of
his righteousness, and by his grace insures your final
conquest. Well, then, may you exclaim with the
Jewish prophet, 'Kejoice not against me, 0 mine
enemy ; when I fall I shall arise ; when I sit in dark
ness the Lord shall be a light unto me:':* or break
forth into the exulting language of the apostle, 'Who
shall separate us from the love of Christ ? Shall tribu
lation, or distress, or persecution, or famine, or naked
ness, or peril, or sword ? Nay, in all these things we
are more than conquerors, through him that loved us.' 3
Nor will their glorious Captain and Leader rest
satisfied, until he has rendered the administration of
Gospel ordinances effectual, in conducting forward the
work of grace in the souls of his people to its final
consummation in eternal glory. The honour of having
brought the struggle with their enemies to a successful
issue, shall be followed by the enjoyment of an ever
lasting reward. And the Saviour himself, as King of
saints and King of glory, shall adorn them with their
white robes, put the palms of victory into their hands,
place upon their heads their crowns of gold, invite them
to sit with him on his great high throne, and fill their
mouths with unceasing Alleluias.

34 Mic. vii. 8. 35 Rom. viii. 35, 37.

1 84 THE CHURCH.

IX. The mediatorial dominion of Christ may be seen
in the provision he has made for the diffusion and per
petuation of the visible church ; — its diffusion over
the habitable globe ; and its perpetuation to the end of
time.

We have already specified universality among the
attributes of the visible church. Its nature is such as
to admit of universal extension ; and its divine Head
will so order the affairs of providence, as to secure for it
a diffusion proportioned to the catholicity of its character.
Of this the Scriptures give positive and direct assurance.
' The stone cut out without hands became a great
mountain, and filled the whole earth. He shall have
dominion from sea to sea, and from the river unto the
ends of the earth. All nations shall serve him. All
nations shall call him blessed. The whole earth shall be
filled with his glory. The mountain of the Lord's house
shall be established in the top of the mountains, and
shall be exalted above the hills ; and all nations
shall flow into it. The earth shall be full of the know
ledge of the Lord, as the waters cover the sea/ 3 It is
lamentable to think how small a portion of the earth has
hitherto been blessed with the ordinances of true re
ligion. Taking a survey of the world, and bearing in
mind such predictions and promises as those above cited,
we cannot help feeling that ' there remaineth yet very
much land to be possessed/ The field of Messiah's
operations is the world ; nor will he cease to put forth
his power for the extension of his church, till he has
made the wilderness and the solitary place to be glad,

38 Dan. ii. 35 ; Ps. Ixxii. 8, 11, 17, 19 ; Isa. ii. 2 ; xi. 9.

CHRIST SHALL INCREASE HIS CHURCH. 185

and the desert to rejoice and blossom as the rose. The
outward ordinances of visible Christianity shall be uni
versally spread abroad ; efficacy shall be given to the
means of grace, by the outpouring of the Spirit ; and
every obstruction to the triumphant progress of the
chariot of salvation shall be effectually removed. Igno
rance shall be dispelled before the spreading beams of
gospel light. The evidences of divine truth shall compel
infidelity, which now rears its unblushing front, to hide
its head. The delusions of the false prophet shall be
dissipated by the drying up of the river Euphrates,
that a way may be prepared for the kings of the East.
Jewish obstinacy and unbelief shall be broken, and the
veil taken from the eyes of that interesting people in
reading Moses and the prophets. All the hideous forms
of polytheistic paganism shall give way to the one
religion of Jesus. That monstrous corruption of Christi
anity, which has so long usurped the place and claimed
the honour of the true faith, shall be cast into the lake
of fire. The anti-Christian leaven, which has been so
extensively diffused, shall be purged out of both the
churches and the nations. Every usurper of the rights
and prerogatives of Sion's King shall be pushed from
his seat. Every rival kingdom shall be overthrown.
The civil and ecclesiastical constitutions of the earth
shall be regulated by the infallible standard of God's
word ; their office-bearers, of every kind, shall acknow
ledge the authority of Messiah the Prince ; and the
greatest kings on earth shall cast their crowns at his feet.
All enemies shall be put under his feet ; and such as
resist the melting influence of his grace, shall be crushed

1 86 THE CHURCH.

beneath the iron rod of his power. By spiritual conver
sion or judicial destruction, he shall effect the entire
subjugation of the globe. And, at the last, there shall
not be a spot on the face of the habitable earth where
the true church of Christ shall not have effected a footing,
nor a single tribe of the vast family of man which shall
not have felt the meliorating and blissful influence of
Christian laws and institutions. Europe, Asia, Africa,
and America, shall then be united in one vast brother
hood, — ranged under one standard : the bond of their
union, the holy cement of the Gospel, the emblem of
their banner, the Cross.

The church, thus universally diffused, shall be effec
tually perpetuated. The government of Messiah shall
not only increase, but it shall have 'no end.' It shall
be ' established with judgment and with justice from
henceforth even for ever.' We have seen the provision
Christ has made for a succession of ministers. Not less
carefully has he provided for a succession of members
throughout all generations. Even after all other enemies
have been subdued, death, it is true, shall be perpetually
removing to another world those who have held both
public and private stations in the church ; but even
death cannot bring about the extinction of the church
of Christ. Instead of the fathers, he takes the children.
He sends forth his Spirit to accompany the ordinances
with power, and thus secures a succession of spiritual
men to occupy the places of those who are taken to a
higher sphere of existence. The ravages that are daily
made in the ranks of the disciples, by the fell destroyer,
are thus repaired, and his covenant people preserved

CHRIST SHALL PERPETUATE HIS CHURCH. 187

from extermination. Till the end of time, there shall be
' daily added to the church such as shall be saved.' ' A
seed shall serve him ; it shall be accounted to the Lord
for a generation. They shall come and shall declare
his righteousness unto a people that shall be born.'
Families which take great pride in their antiquity, and
look back with pleasure on a long unbroken line of
ancestry, have their names at length blotted from the
earth. Societies which, for a length of time, make a
conspicuous figure in the world, fall at last into decay,
and finally disappear. Empires which have flourished
for ages, and borne sway over a large portion of the
earth, are destined to sink into everlasting oblivion.
But the church of Christ, notwithstanding the combined
assaults of which she is the object, shall continue to
flourish and to exist while sun and moon endure ; nay,
when the sun has been changed into darkness, and the
moon into blood. Christians are apt to feel discouraged
when they reflect on the extensive prevalence of error
compared with the limited success of the true religion,
and despondingly to inquire, ' By whom shall Jacob
arise ? for he is small.' But if they can only have faith
in the mediatorial dominion, they may dismiss their
fears, and confidently rely in, not merely the preserva
tion, but the triumphant success and universal establish
ment, of the church. The Lord reigns : and the children
of Sion may well be joyful in their King.

What, then, must be the unspeakable happiness of
those who are true members of Christ's church ; — a
society founded, organized, and incorporated by .the

1 88 THE CHURCH.

Eedeemer himself; purchased with his precious blood;
possessed of the most interesting properties ; subser
vient to the most important ends ; whose ordinances,
members, office-bearers, and administration, are all
so illustrious ; and which is destined to attain to such
permanency and extent ? The honour and advantage
of being connected with such a community cannot
be small. It is a lamentable evidence of the extent
of human depravity, that these should be appreciated
by so few. The church of Christ is even now but a
little flock.

In reflecting on the mediatorial dominion over the
church and the many things which it involves, one
cannot help being struck with the glory which it
reflects on the character of the Mediator himself.
Head of the church, King of Sion, and King of
saints, are illustrious titles ; they bespeak majesty
and splendour ; and are well fitted to preclude all
unworthy conceptions of him to whom they belong.
They are calculated to prevent any false inference
being drawn from the more humiliating points of
his history. Were we only to look at him lying in
the manger of Bethlehem's inn, sitting at the well of
Jacob, standing at Pilate's judgment-seat, hanging on
the cross, or sleeping a lifeless corpse in Joseph's tomb,
we might be induced to regard him as, indeed, a
root out of a dry ground. But, when we think of
him giving existence to such a society as the church,
instituting her ordinances, authorizing and qualifying
her ministers, giving efficacy to her laws, and pro
tecting her from destruction ; when we think on the

SAINTS AND THEIR KING. 189

wisdom of his government, the bountifulness of his
gifts, the resistless energy and gracious influence of
his administration, we are filled with high and elevated
views of his character. Instead of supposing him to
have no form nor comeliness, no beauty for which we
should desire him, we feel drawn towards him with the
admiration and respect due to one who is crowned with
glory and honour.

To interfere, in any degree, with the Eedeemer's
prerogatives as Head of the church, is conduct the
criminality of which cannot well be over-estimated.
Such wickedness it might well be supposed none would
be found sufficiently abandoned to perpetrate. It is
not to be wondered at, therefore, that men should
disclaim, in words, all participation in such aggravated
guilt. But let us look at the testimony of facts. — In
the church of Eome, the Pope claims a universal
spiritual power; while professing to act only as the
vicegerent of Christ on earth, he blasphemously assumes
the title of head of the church ; and, that it may not
be conceived to be an empty title, he sacrilegiously
presumes to alter, add to, and dispense with, the
ordinances which Christ himself has appointed.—
Supremacy over the church is claimed also by the
British crown. It is expressly provided for by law,
that the imperial power in these realms shall have
annexed to it the dignity of supreme head of the
church, in virtue of which authority the monarch
' convenes, prorogues, restrains, regulates, and dis
solves all ecclesiastical synods and convocations — has
the right of nomination to vacant bishoprics and certain

190 THE CHURCH.

other ecclesiastical preferments — and, as head of the
church, is the dernier resort in all ecclesiastical causes ;
an appeal lying ultimately to him in chancery from
the sentence of every ecclesiastical judge/ 37 Nor is
the exercise of this supremacy confined to the Epis
copal church of England. It is deserving of considera
tion whether, by prescribing the form of church govern
ment which is established in Scotland ; by the right
of patronage claimed and exercised by the state in
the appointment of ministers ; by enjoining the ob
servance of days of fasting and thanksgiving without
consultation with the church ; and by authoritatively
convening and dissolving the supreme court, the
state is not guilty of such encroachments on the
liberties even of the Scottish church as imply an
invasion of the sole headship of the Lord Jesus
Christ.

It is truly appalling to think, in how many instances
the crown rights and royal prerogatives of Sion's King
have been invaded by men, taking upon them to
legislate in and for the church ; to model her govern
ment and worship, in order to meet the ends of a
pitiful expediency ; to settle articles of faith ; and even
to brandish the sword of civil power over the heads
of such as refused to submit to an arbitrary and un
righteous dictation. Nor is it greatly less grieving
to reflect, that so many should tamely submit to these
sinful encroachments, and shew so little regard for
the honour of the Eedeemer, as not to stand up at
all hazards for his inalienable rights. The arrogance

37 Black. Com., Book 1, chap. vii. sec. 6.

HEADSHIP USUEPED BY WOELD. 191

of these pretensions on the one hand, and the unfaith
fulness of such compliance on the other, are alike to
be reprobated. With regard to the one and to the
other, the friend of the Eedeemer may well feel disposed
to say, ' TeH it not in Gath ; ' and be stirred up to use
every means in his power to prevent the dear-bought
and exclusive rights of Emmanuel from being infringed
upon by any power upon earth. And as all such
encroachments are as unsafe as they are sinful, such
as lift their warning voice against them, and refuse
to submit to them, certainly manifest more true regard
for the welfare of their fellow-men, as well as more
laudable zeal for the glory of their Lord and King,
than those who regard them with cowardly silence or
spiritless acquiescence.

( 192 )

CHAPTER VIII.

THE MEDIATORIAL DOMINION OVER THE NATIONS.

IT was before remarked that under the universal
dominion of Messiah are comprehended two grand asso
ciations, the peculiar importance of which seemed to
render necessary a more full and separate discussion of
each. These are, the church and civil society. To
the former some attention has been given in the preced
ing chapter. We now take up the latter.

The matter, here, is the headship of Jesus, as Mediator,
over the nations of the world, or the political associa
tions of men. Besides its own intrinsic importance, this
branch of our subject demands attention, from the
neglect with which it has long been treated, from the
opposition it has had to encounter, and from its intimate
connexion with questions which are fiercely agitated
from time to time.

I. Let us first of all look at the EVIDENCE in
support of Christ's right of dominion, as Mediator, over
the nations of the earth.

His mediatorial authority over the church is readily
conceded. Nor is there any hesitation to admit that
Christ, as God, exercises a sovereign control over the

CHRIST'S RIGHT OF DOMINION. 193

civil affairs of men. But that he does so in his media
torial capacity seems not to approve itself so directly to
the minds of many. Yet a candid consideration of the
proof which we have it in our power to bring forward,
cannot fail, we think, to remove every shadow of doubt
on this subject.

Indeed, the point in question might be argued on
other than direct Scripture testimony. It might be
argued on the ground that Christ's investiture with
mediatorial dominion does not suppose the abrogation
of his necessary right of dominion as God. As before
remarked, in assuming the office of Mediator, he did
not divest himself of any thing belonging to him as
divine. His moral authority over all creatures being
essential to his very existence and character, never was,
and never indeed could be, laid aside. — His moral fitness
to exercise such dominion, might also be insisted on. —
The terms of absolute universality, as formerly shewn,
in which the mediatorial dominion is spoken of in the
word of God, further imply what we have now in view.
For if all things are delivered to him of his Father, if
all power is given to him in heaven and in earth, if all
things are put under his feet, it is not easy to see on
what principle any thing so vast and important as the
civil associations of mankind could be excepted. — Nay,
the necessity of such an extent of mediatorial power as
includes the nations of the world, to his performing
with efficiency the functions which belong to him as
Head of the church, is enough to set this question for
ever at rest. Without such extent of power, he could
never open up a way for the diffusion of his gospel

N

194 THE NATIONS.

among the nations of the earth ; could never, either
subordinate their administration, or overrule their re
bellion, so as to bring about the period when the king
doms of this world shall become the kingdoms of our
Lord and of his Christ. But, without insisting on
these points, in regard to which the evidence is of an
inferential nature, let us give our attention to the direct
proof by which the dominion of Christ as Mediator over
the nations is supported. By nations, of course, we
mean civil associations ; men existing in civil or political
institutions ; including the office-bearers by whom the
laws are administered, as well as the people at large for
whose good they are appointed to govern.

First. In looking into the Word of God, we find
subjection to Jesus Christ as Mediator directly enjoined
upon civil rulers. ' Be wise now, therefore, 0 ye kings ;
be instructed, ye judges of the earth. Serve the Lord
with fear, and rejoice with trembling. Kiss the Son,
lest he be angry, and ye perish from the way, when his
wrath is kindled but a little.'1 The person to whom
subjection is here enjoined, is doubtless the Messiah.
'The Son' is a title by which the Eedeemer is often
designated, both in the Old and New Testaments. If
Solomon, the son of David, is referred to at all, it can
only be in a very subordinate sense. We are at no loss
to shew that a greater than Solomon is here, even He
who was at once David's Son and David's Lord, — the
Son of David according to the flesh, but the Son of God
by a high, necessary, and ineffable relationship. Again
and again, throughout the New Testament, do we find

>Ps. ii. 10-12.

THE SECOND PSALM. 195

passages from this psalm referred to Christ.2 One may
here suffice for the establishment of this point. ' And
when they heard that, they lifted up their voice to God
with one accord, and said, Lord, thou art God which
hast made heaven and earth, and the sea, and all that
in them is ; who, by the mouth of thy servant David,
hast said, Why did the heathen rage, and the people
imagine vain things ? The kings of the earth stood up,
and the rulers were gathered together, against the Lord
and against his Christ. For of a truth against thy holy
child Jesus, whom thou hast anointed, both Herod and
Pontius Pilate, with the Gentiles and the people of
Israel, were gathered together for to do whatsoever thy
hand and thy counsel determined before to be done'
(Acts iv. 24-27).

The psalm, then, refers to Christ ; but does it refer to
him in his mediatorial capacity ? There can be as little
doubt, we think, on this point, if only the scope of the
psalm itself, and the purposes for which it is elsewhere
quoted, are considered. The opposition of which it
speaks, is opposition made to him as Mediator ; as the
Lord's Anointed ; as He whom the Father hath set King
upon his holy hill of Sion ; in the same capacity, in
short, in which he is to have the heathen given him for
his inheritance, and the uttermost parts of the earth for
his possession.

And on whom is it that this psalm enjoins subjection
to the Mediator-King? On ' kings,' and 'judges ; ' that
is to say, civil rulers, supreme and subordinate. But is
it civil rulers in their personal, or in their official,

2 Acts iv. 25;-xiii. 33 ; Heb. i. 5— v. 5; Rev. ii. 27.

196 THE NATIONS.

capacity ? There are some who evade the force of this
passage by alleging that it is only in their private
character that they are here addressed. But this is
contrary alike to the whole scope and design of the
psalm, and to the concurrent testimony of the most
judicious commentators. Indeed we have only to con
sider in what capacity it was that the opposition spoken
of was offered to the Son by civil rulers. It was in
their public character, undoubtedly, that Herod and
Pontius Pilate conspired against the holy child Jesus ;
and we are only acting on the plain principles of fair
interpretation, when we conclude that it is in their
public and official character also that civil rulers are
here commanded to do homage to the Eedeemer ; — that
kings and judges are required as such to serve the Lord
with fear, and to kiss the Son lest he be angry.

Nor can there be a doubt that the duties, to which
the terms in which these injunctions are expressed refer,
involve the idea of complete moral subjection, — the
subjection that inferiors owe to a superior, that subjects
owe to a king. Such is the common meaning of the
verb to 'serve/ as well as the sense in which it is often
used in Scripture. And one passage will be sufficient to
shew that to 'kiss' is expressive of loyal subjection to a
reigning prince : — ' Then Samuel took a vial of oil, and
poured it upon his (Saul's) head, and kissed him, and
said, Is it not because the Lord hath anointed thee to
be captain over his inheritance ?'3

Here, then, we have a most decided, unequivocal
proof of the right of dominion over the nations of the

3 1 Sam. x. 1.

PREDICTIONS. 197

earth which is possessed by the Mediator ; for, had not
such been his right, it is inconceivable that the Spirit
of God should have enjoined subjection to him upon all
civil rulers without exception, whether supreme or sub
ordinate, whether belonging to Old or to New Testament

1 O O

times. We have here a command of universal and
permanent obligation ; and, while it retains its place in
the Word of God, it will be impossible to deny the
dominion which Jesus as Mediator possesses over the
nations of the earth and their rulers.

Secondly. Predictions respecting the kingdom of the
Mediator, conduct us to the same conclusion. Predic
tions in general unfold the purposes and appointments of
God. Whatever, therefore, we find predicted regarding
Christ, must be included in the grant of the Father to
the Son. Now, dominion over the nations is matter of
frequent announcement in prophecy.

The forty-seventh psalm is understood to refer to the
Messiah. His exaltation to glory, the gathering of the
Gentiles, and the ultimate establishment of his kingdom
of righteousness and peace, form the subject of this
beautiful ode. The ascension of the Redeemer is plainly
referred to in the expression, ' God is gone up with a
shout, the Lord with the sound of a trumpet/ Nor can
it be doubted, from this circumstance itself, that it is
in his official, and not his personal, character that he
is spoken of throughout the psalm. Now, mark the
expressions which are employed with regard to his
dominion. He is described as ' a great king over all
the earth ; ' as He who ' shall subdue the people under
us, and the nations under our feet ;' as He who 'reigneth

198 THE NATIONS.

over the heathen;' as He to whom 'the princes of the
people are gathered together, even the people of the God
of Abraham ; ' as He ' to whom belong the shields of the
earth/4 These are not equivocal expressions. The
nations and their princes are distinctly specified as
brought under his control, and as doing him homage,
which certainly imply a right of dominion over them ;
while magistrates who are set for the defenc'e of the
people, are undoubtedly meant by the shields of the
earth, which are said to be his property.

The seventy-second psalm is, by universal consent,
referred to Christ. In only a very inferior or subor
dinate sense can it be understood of Solomon. To
whom but David's greater Son can its lofty descrip
tions be applicable ? Of whom but the Messiah can
it be affirmed that his name shall endure for ever ;
that men shall be blessed in him ; and that all nations
shall call him blessed ? We may rest assured that
the psalm celebrates the majesty, benignity, and do
minion of Jesus as Mediator, with the glory, peace-
fulness, extent, and duration of his kingdom. Now,
observe how many things are contained in it bearing
on our present subject. 'The kings of Tarshish and
of the Isles shall bring presents : the kings of Sheba
and Seba shall offer gifts. Yea all kings shall fall
down before him ; all nations shall serve him. All
nations shall call him blessed.' 5 No language can
more directly assert the doctrine for which we are
contending. The Mediator, as such, is spoken of.
Kings and nations are expressly introduced in their

4 Ps. xlvii. 2, 3, 8, 9. 5 Ps. Ixxii. 10, 11, 17.

PKED1CTIONS. 199

civil capacity as recognising his dominion. And the
acts of homage in which they are represented as engag
ing, are such as necessarily involve the idea of distinct
moral subjection; — namely, bringing presents, offering
gifts, falling down before him, serving him, and calling
him blessed. He who is the legitimate object of such
acts must possess a rightful dominion over the nations
and kings of the earth.

' Thus saith the Lord God, Behold, I will lift up
mine hand to the Gentiles, and set up my standard
to the people : and they shall bring thy sons in their
arms, and thy daughters shall be carried upon their
shoulders. And kings shall be thy nursing-fathers, and
their queens thy nursing-mothers : they shall bow down
to thee with their face toward the earth, and shall lick
up the dust of thy feet.' 6 This is a very decisive
passage. The prophecy refers to New Testament times,
when the Gentiles are to be gathered unto the Eedeemer.
A prominent feature of these times shall be the sub
serviency of civil rulers to the church, which surely
supposes their subjection to Christ her Head. Kings
shall be thy nursing -fathers is a similitude which
imports the most tender care, the most endearing
solicitude ; not mere protection, but active and un
wearied nourishment and support. If, according to the
opinions of some, the best thing the state can do for the
church, is to let her alone, to leave her to herself, to take
no interest in her concerns, it is difficult to see how this
view can be reconciled with the figure of a nurse, the
duties of whose office would certainly be ill discharged

e Isa. xlix. 22, 23.

200 THE NATIONS.

by such a treatment of her feeble charge. But to
neutralise the force of this beautiful passage, it has
been alleged that rulers are here spoken of, not in
their public or official, but in their private or per
sonal, capacity. It is supposed to mean nothing
more, than that persons of exalted station shall become
the devoted servants of Messiah, and take a deep and
pious interest in the concerns of his kingdom. And
this view is understood to be confirmed by the pronoun
' their ' occurring before the word ' queens/ denoting,
as is alleged, that they are spoken of, not as queens
regnant, but as queens consort. It is, however, far
from being self-evident that queens are spoken of here
in the latter capacity ; for every candid person will
admit, that the very same phraseology might as natu
rally be employed in speaking of queens-regnant in
relation to their husbands, as of kin^s-remiant in

o o

relation to their wives. It is, therefore, not by any
means clear that queens are here to be understood as
consorts only. Nor, even admitting this, will the
inference follow from it legitimately, that the kings
are to be understood merely in their private domestic
capacity as consorts of the queens. When in countries
where there is a married king the subjects pray for the
blessing of God on their king and his queen, as they
are in the habit of doing, the queen is of course queen-
consort ; but it surely cannot be supposed that because
his partner can only be viewed as associated with him
in her private capacity, they do not refer to the
monarch himself in his official capacity. Even admit
ting, then, for the sake of argument, the interpretation

PREDICTIONS. 201

proposed with regard to queens — that they are only
referred to as consorts — the inference drawn with
regard to kings does not follow. It does not follow
that kings are referred to only in their private capacity.
The kings may still, after all, be kings-regnant : and
the utmost that the passage can be made to bear is,
that both kings and queens, whether regnant or consort,
are bound to exert all the influence they possess, in
their own proper spheres, to aid and foster the interests
of Christ's kingdom in the world. Because queens-
consort can do this, only in their own proper sphere,
it surely does not follow that kings-regnant, in their
proper sphere, are not also bound to do the same-
On the contrary, the prediction before us leads us to
conclude, that, in the times of the gospel, persons of the
most exalted public stations shall exert their influence
on behalf of the church of Christ ; and this certainly
supposes the subjection of such to Christ himself.

The same view is strongly corroborated by another
passage in this prophecy. 'Therefore thy gates shall
be open continually ; they shall not be shut day nor
night ; that men may bring unto thee the forces of the
Gentiles, and that their kings may be brought. For
the nation and kingdom that will not serve thee shall
perish ; yea, those nations shall be utterly wasted.
Thou shalt also suck the milk of the Gentiles, and shalt
suck the breasts of kings.' 7 Here there cannot be the
shadow of a doubt about the sense in which kings are
spoken of. The pronoun ' their,' in this instance at
least, is decidedly in favour of the view that they are

7 Isa. Ix. 11, 12, 16.

202 THE NATIONS.

to be regarded in their public capacity ; they are spoken
of as the people's kings, or kiDgs in the possession and
exercise of official power and influence. In this capacity,
they are represented as ministers to the church of Christ
in various ways. Nor is the passage less decisive, that
it comprehends a threat of awful judgment denounced
on such nations and rulers as shall refuse to yield the
service required. Surely, unless civil society had been
placed under the dominion of the Mediator, there could
have been no room for supposing, either that such duties
are obligatory, or that such consequences shall follow
the neglect of them.

' And it shall be the prince's part to give burnt-offer
ings, and meat-offerings, and drink-offerings, in the
feasts, and in the new moons, and in the sabbaths, in
all solemnities of the house of Israel.' 8 The remarkable
prophetic vision, with which these words are connected,
is, we believe, held by all judicious commentators to
refer to the church in New Testament times. Without
pretending minutely to explain the import of all the
figurative allusions, the words we have quoted would
seem plainly enough to carry in them the idea, that the
civil ruler is to give public support to the institutions of
the church of Christ, which, as in the case of the passages
above quoted, necessarily implies that magistrates, as
such, are under the authority of the Mediator.

' And I saw in the night visions, and, behold, one
like the Son of Man came with the clouds of heaven,
and came to the Ancient of Days, and they brought him
near before him. And there was given him dominion,

8 Ezek. xlv. 17.

PREDICTIONS. 203

and glory, and a kingdom, that all people, nations, and
languages should serve him.'9 The reference of this
passage to Christ will not be doubted. The eternal Son
of God, viewed with regard to his human nature and
mediatorial character, is he who is called c the Son of
Man.' The power spoken of is clearly mediatorial, as
it is said to be 'given' him. It is also universal,
including ' all nations,' of whom it is predicted that
they should 'serve him,' which certainly supposes the
possession of rightful authority over them.

' And the seventh angel sounded ; and there were
great voices in heaven, saying, The kingdoms of this
world are become the kingdoms of our Lord and of his
Christ.'10 The phrase, the kingdoms of this world,
necessarily suggests the idea of social relations and civil
rights — all those public interests and immunities, in
short, which distinguish a compact civil body from a
loose assemblage of private persons living in a discon
nected state or individual capacity. All know that
such is the idea attached to a kingdom. But the king
doms of this world are to become the kingdoms of
Christ. It must, therefore, be, in the same sense
in which they are kingdoms in the one case, that
they are to become kingdoms in the other. Now it is
not the private sentiments or individual conduct of the
inhabitants of a land, which gives character to a kingdom
of this world, as such ; neither are the adoption of
Christian principles and practices, by the great bulk of a
people, sufficient to constitute the nation a kingdom of
Christ. The nations of the world have, in their national

9 Dan. vii. 13, 14. 10 Rev. xi. 15.

204 THE NATIONS.

capacity, too plainly acknowledged and served the god
of this world. They have also, in too many instances,
proclaimed themselves kingdoms of antichrist, giving
their power and support directly to the beast, in their
public social character. When the happy state of things
announced in this prediction shall have been introduced,
it is impossible to believe otherwise than that these
kingdoms shall, in the same public social capacity,
become the kingdoms of Christ. And what does their
becoming the kingdoms of Christ import? Certainly,
at the very least, that for which we are now contending ;
namely, that, in token of their subjection to him, they
shall recognise his authority, and subordinate their
interests to the advancement of his glory.

' And the nations of them which are saved shall walk
in the light of it : and the kings of the earth do bring
their glory and honour into it. And they shall bring
the glory and honour of the nations into it.' n It is the
church which is here spoken of as receiving the atten
tion in question. Whether in its millennial or celestial
state, commentators are not agreed. But whichever of
these views is taken, the passage must be understood
as describing a course of preparation that takes place
on earth, as it is only in this world that national and
official distinctions exist. Now, if nations, as such, are
to walk in the light of the New Jerusalem, that is to
say, are to derive distinguished honour and privileges
from the church of Christ, they must surely be regarded
as under the dominion of the church's Head. And if
kings, as such, are to bring their glory and honour into

11 Rev. xxi. 24, 26.

GOVERNOR AMONG THE NATIONS. 205

it, that is to say, are to subordinate their authority,
power, revenues, and whole administration to the in
terests of Christ's kingdom, they also must be regarded
as under the dominion of the Mediator.

Such is the voice of prophecy on this interesting sub
ject. Every unprejudiced mind must admit that it bears
decided testimony to the doctrine we are now attempting
to establish. Many more passages might have been
quoted. Indeed, the whole tenor of Old Testament
prediction speaks the same language. No one, there
fore, who has any respect for the word of God, can
hesitate to admit that Christ possesses mediatorial
dominion over the nations of the earth.12

Thirdly. Another set of proofs will be found in
numerous designations, implying dominion over the
nations, which are given to Christ in the Scriptures.
Such are the following: — 'For the kingdom is the

12 ' God addresses the nations in a collective capacity, reproves them for
their idolatry, and calls them to his worship (Isa. xxxiv. 1 ; xli. 1, 21-29).
He proposes Christ, as his anointed servant, to them (chap. xlii. 1) ; declares
that he has given him the nations for his inheritance, and that he shall inherit
them all (Ps. ii. 8 ; Ixxxii. 8 ; Isa. lii. 15 ; Iv. 5). Christ addresses himself, not
only to individuals, but to whole islands (Isa. xliv. 1) ; nations join them
selves to him (Isa. ii. 2; Micah iv. 1, 2 ; Zech. ii. 11 ; viii. 20-22), bless
themselves, and glory in him (Jer. iv. 2) ; all nations and dominions serve
him (Dan. vii. 14, 27). They consecrate all things in them, and employ
them in his service (Isa. Ix. 6-12 ; Zech. xiv. 20, 21) ; he owns these nations
as his, and blesses them, while he breaks in pieces and wastes others (Ps.
xxxiii. 12 ; cxlv. 15 ; Isa. xix. 25 ; Ps. ii. 9, 12 ; Isa. Ix. 12). The force of
the argument arising from these and similar predictions, is such that Mr.
Edward Williams, although an independent, acknowledges that they imply
a national profession and establishment of Christianity. In answer to the
objection, " If the above prophecies refer to national conversions, does not
that lead to national churches ? " he replies, "That a national establishment,
if WELL ORDEKED, appears more agreeable to the prophetic passages we have
been considering than the antipsedobaptist plan ; nay, more agreeable to
the general tenor of revelation." ' — M'Crie.

2o6 THE NATIONS.

Lord's, and he is GOVERNOR AMONG THE NATIONS.' 13 That
the psalm in which this occurs refers to Christ, we need
not wait to prove ; and that it refers to him as Mediator,
is evinced by the whole tenor of the composition itself.
His being called in the verse Lord or Jehovah, is not
inconsistent with this view, as the same high appella
tion is applied to him in other parts of Scripture. It
cannot be doubted that the preceding verse foretells
the extension of the church of Christ. ' All the ends
of the world shall remember and turn unto the Lord ;
and all the kindreds of the nations shall worship before
thee.' What immediately follows being introduced as
accounting for the universal spread of the kingdom of
Messiah, it must be considered as referring to the same
illustrious personage. * For the kingdom is the Lord's ;
and he is the governor among the nations.' Here, then,
is a glorious title, distinctly recognising the dominion of
the Mediator over the nations of men — a title which the
nations may, indeed, overlook, but which they cannot
disregard with impunity, and which shall one day be as
fully acknowledged by them as it has been hitherto
shamefully neglected and despised.

The eighty-ninth psalm refers to Messiah. He is the
chosen of the Father, with whom he has made a cove
nant, whose seed he will establish for ever, and whose
throne he will build up to all generations. Now, mark
what he says of him in the course of this 'psalm : — * I
will make him my first-born, HIGHER THAN THE KINGS
OF THE EARTH.'14 Here is another glorious title. His
being to be made what the title imports, determines in

13 Ps. xxii. 28. 14 Ps. Ixxxix. 27.

PRINCE OF THE KINGS OF THE EARTH. 207

what character it belongs to him. It must be as
Mediator that the Son of God is here described as
'made higher than the kings of the earth.' In the
sense of natural superiority he is ' higher/ and needs
not to be made : in the sense of official supremacy only,
then, can this phrase be understood. Besides, the words
might have been rendered most high or supreme over the
kings of the earth. The very same term is often used
to express the supremacy of God, and is translated
' Most High.' The dominion of Messiah over civil rulers
on the one hand, and the subjection of such to him on
the other, are thus clearly imported in this title.

In the prophecy of Jeremiah, there occurs the follow
ing passage : ' Forasmuch as there is none like unto thee,
0 Lord ; thou art great, and thy name is great in might.
Who would not fear thee, 0 KING OF NATIONS ? ' 15 Nations
here mean organised civil bodies. King is a title of
office, expressive of supreme rule or government. He
to whom this title belongs is the true and living God,
the God of Israel as distinguished from heathen idols.
But as the God of Israel is God in Christ, the title may
be regarded as equally applicable to the Eedeemer.

Should any hesitate, however, to admit this inference,
the excuse for doing so cannot be urged in respect to
the next proof we have to adduce. The exile of Patmos,
while introducing his apocalyptic vision under the influ
ence of the Spirit, speaks of Jesus Christ as ' THE PRINCE
OF THE KINGS OF THE EARTH.' 16 The whole context,
not to speak of the very verse in which the title occurs,
determines the reference to the mediatorial character

15 Jer. x. 6, 7. 16 Rev. i. 5.

2o8 THE NATIONS.

of our Redeemer, — that character, namely, in which he
bore faithful witness as a prophet, rose from the dead,
and washed us from our sins in his blood. There is
no room to doubt for a moment that it is Christ as
Mediator who is spoken of as o ap^wv TWV fiaaiXew T^S
7779. The persons who are here supposed to be subject
to Christ, are kings, civil rulers, supreme and subor
dinate, all in civil authority, whether in the legislative,
judicial, or executive branches of government. Of such
Jesus Christ is Prince ; — o apxcov, ruler, lord, chief, the
first in power, authority, and dominion.

The most splendid title of all remains to be noticed.
It occurs twice in the Eevelation of John. ' These shall
make war with the Lamb, and the Lamb shall overcome
them : for he is LORD OF LORDS, AND KING OF KINGS.'
' His name is called the Word of God — and he hath on
his vesture and on his thigh a name written, KING OF

KINGS, AND LORD OF LORDS ' 17 — Kvpw /cvpiwv teat, BaaiXev?

{3acrt,\ea)v. The whole book of Revelation relates to
Christ as Mediator. The sublime predictions, in which
this resplendent title is ascribed to him, treat of the
last struggle betwixt Christ and his enemies, in which
these enemies are to be finally subdued, and their opposi
tion to him to be buried in oblivion. He, by whom the
victory is to be secured, is the same who is spoken of,
in the forty-fifth psalm, as ' girding his sword upon his
thigh, and in his majesty riding prosperously, because
of truth and meekness and righteousness ! ' and, in the
prophecy of Isaiah, as ' coming up with dyed garments
from Bozrah, red in his apparel, and his garments like

17 Rev. xvii. 14; xix. 16.

KING OF KINGS, AND LOED OF LOEDS. 209

him that treadeth in the wine fat/ It is ' the Faithful
and True, who in righteousness doth judge and make
war.' He is represented as Head of the Church, sitting
on ' a white horse ; ' while, as Head over all things to
the Church, he is described as ' having on his head many
crowns, as clothed with a vesture dipped in blood, as
smiting the nations with a sharp sword, ruling them
with a rod of iron, treading the wine-press of the fierce
ness and wrath of Almighty God, and having on his
vesture and on his thigh the name written King of
kings and Lord of lords.' There is nothing equivocal
here. The Mediator is exhibited as waging war with
the kings of the earth, who oppose his reign : and his
right so to do is plainly involved in the title con
spicuously inscribed on his vestment — a title not more
fraught with terror to those who oppose his dominion,
than confirmatory of his official supremacy over civil
rulers of every description.

The proof of the mediatorial dominion over the
nations, derived from these sources — from commands,
predictions, and designations — is so abundant, varied,
direct, complete, that we cannot but express our surprise
the doctrine in question should ever have been denied
or overlooked. After what has been said, there may be
few who will venture formally to impugn this precious
truth ; but it cannot escape observation, that there are
many, very many, who are in the habit of constantly
neglecting it. This is the case to a mournful extent, not
only with the nations and their rulers, whom it greatly
concerns to recognise and act upon it ; but with private
Christians, who profess to be concerned for the media-

210 THE NATIONS.

torial honours of their Eedeemer. That it should be so,
is much to be deplored, and is, to a considerable extent,
unaccountable. How dishonouring to Christ thus to
attempt to tear from his head the crown of the nations!
And how blind, even to their own true interests, are
those who thus provoke the Lord to anger, and expose
themselves to the withering frown of his sovereign

o o

displeasure !

To the doctrine thus established, no solid objection
can be made. Standing as it does on such a basis of
Scripture evidence, it bids defiance to every argument
which prejudice, or self-interest, or perverted reason can
muster against it. It has been violently assailed in
some quarters, notwithstanding. The grounds on which
this opposition has proceeded have, for the most part,
been already overturned.

It has been supposed, for example, to exclude
Jehovah, essentially considered, from the government
of the nations. This objection is just a branch of the
common objection which is brought against the media
torial dominion altogether, and which has already been
sufficiently answered. We repeat, that delegation does
not involve the surrender of power; and Messiah's
dominion over the nations being of a delegated character,
it does not at all follow that when the Father committed
this power to the Son he parted with it himself. Indeed,
it is with the mediatorial power over the nations as it is
with that over the Church ; and as the latter certainly
does not interfere with the essential dominion of God,
no more does the former.

OBJECTIONS. 211

Equally vain is it to object that the doctrine in
question is at variance with the opinion that civil society
originates with God as the God of nature. True, civil

o >

society is founded in nature, and not in grace : but its
subjection to Christ is not the least inconsistent with
this. The objection will be found to carry farther than,
perhaps, its friends were aware of; for, if everything
that springs from the law of nature is to be excluded
from the dominion of the Mediator, many things must
be excepted which they have been accustomed to admit
as under that dominion. Marriage originates in a law
of nature : does it follow that parties united in this
relation are to have no regard to the authority and
honour of the Eedeemer, that they are not to be guided
by his law, or to act under the influence of his grace ?
'Let him that marrieth, marry only in the Lord! — The
domestic relation has its foundation in the law of nature :
are parents and children, masters and servants, at liberty
to regard themselves as not under subjection to the
Eedeemer ? What, then, are we to make of those com
mands which require parents to ' bring up their children
in the nurture and admonition of the Lord;' children to
' obey their parents in the Lord ; and servants to be
obedient to them that are their masters 'as unto Christ'?
Nay, are there not even some prominent parts of religion,
such as prayer and praise, which have their foundation
in nature, and in which we are certainly not at liberty,
much less bound, to have no respect to Christ as Me
diator ? On the same principle, then, it by no means
follows, because nations originate in nature, which we
freely admit that they do, that they are not placed under

212 THE NATIONS.

Christ : or, in other words, it is no objection to the
dominion of Christ over the nations, that civil society-
springs from God as the God of nature.

But the most specious objection, perhaps, is derived
from what is matter of foct. The nations do not ac
knowledge Christ. They are, many of them at least,
in a state of open rebellion against him. Not a few
of them hath given their power to the Beast, — to the
avowed enemy of the Messiah. 'The kings of the
earth set themselves, and the rulers take counsel
together against the Lord and against his Anointed,
saying, Let us break their bands asunder and cast
away their cords from us.' But, as before remarked,
right and acknowledgment are different things ; and
the former is not dependent on the latter. On the
one hand, an unlawful usurper may be acknowledged,
but this can never confer on him the right to rule.
On the other hand, acknowledgment may be refused
to one whose right of dominion rests on the most solid
foundation. It is easy to see that if acknowledgment
were necessary to establish right, neither the Messiah's
dominion over the Church, nor Jehovah's moral govern
ment of the world, could be established, as there are
many, who not only refuse to recognise, but pointedly
dispute, both the one and the other. Because, ' we
see not yet all things put under him/ as respects
active moral subjection, we are not to consider the
statement as invalidated, that the Father ' hath put all
tilings in subjection under his feet,' as respects his
right of sovereignty.

CIVIL GOVEKNMENT AN ORDINANCE OF GOD. 213

II. The fact, of the mediatorial rule over the nations
having been considered, we proceed to the ACTS of
Christ's regal administration towards this class of his
subjects.

First. Although civil society originates with God as
the God of nature, nations may be said, in a certain
sense, to derive even their existence from Christ. The
origin of civil society and political government has given
rise to much speculation. Whether they originate with
God or with man, and in what sense they can be said to
originate with either or with both, are topics that admit
of extensive discussion, but into which we do not feel
ourselves called at present to enter. The Scriptures, it
may be remarked, represent civil government as at once
an ordinance of God smd an ordinance of man.18 In as
far as it is the right of the people to fix the constitution,
to elect the rulers, and to revise and amend the system
under which they live, civil government may be re
garded as an ordinance of man. But it is not to be
inferred from this, that it depends solely on the will of
man whether civil institution should be set up in a
country at all, that civil society originates wholly in
voluntary compact, or that whatever is sanctioned by
the public will is necessarily right, and consequently
obligatory. The most frightful results would follow
from admitting such an absolute sovereignty of the
people as this. There are too many instances on record,
of the great body of the people having gone egregiously
astray, ever to permit us to give our unqualified assent
to such a principle. Indeed, it is manifestly absurd,

18 Rom. xiii. 2 • I Pet. ii 13.

214 THE NATIONS.

to suppose that the majority of a nation should be free
from the moral control of the law and authority of God,
in the formation of their civil institutions. This were
to ascribe to an aggregate body, composed of moral
subjects who are individually responsible, a proud, irre
ligious, irresponsible independence of the will of the
great moral Governor himself; — a supposition so
monstrous that, however much overlooked in practice,
every one must shrink from it in theory. It is admitted
that God has invested the people with power in political
matters, and that the people of course have a right to
the exercise of this power ; but it is at the same time to
be attentively observed that he has given them a law by
which they are to be regulated in the use of this power,
and it is only when they act according to the law given
them that their determinations and institutions possess
the sanction and obligation of righteousness.

Civil government can be the ordinance of man in no
sense that is inconsistent with its being strictly and
properly the ordinance of God. Now, it is not merely
in regard to his overruling providence that it is the
ordinance of God. In this respect, indeed, 'the Most
High ruleth in the kingdom of men, and giveth it to
whomsoever he will, and setteth up over it the basest of
men : he removeth kings and setteth up kings ' (Dan. iv.
17). But, in this sense, the grossest tyranny and mis
rule might also be regarded as the ordinance of God.
Civil government originates with him morally not less
than providentially. It is the moral ordinance of God.
It is a divine institution. The principles, by which
its formation and management are to be regulated, are

IN WHAT SENSE CHRIST FORMS NATIONS. 215

laid down in the Bible. Lawful magistrates, whether
supreme or subordinate, are consequently ' the ministers
of God ; ' not the mere creatures and servants of men,
but the authorised vicegerents of heaven.

Nor, in saying that the nations derive their existence
from Christ, do we say anything at variance with
what has just been laid down. This is perfectly con
sistent with maintaining, as we do, that civil govern
ment proceeds from God, not as the God of grace,
but as the God of nature. We admit that it spriDgs
from him as the supreme moral Governor of the
universe, having its foundation in natural principles
which belong to the constitution of man. National
society, political government, magistratical authority,
all originate in the moral government of God as
the God of nature, and not in the mediatorial
system. These might all have existed, had there
never been a mediatorial economy ; nay, they do
often exist where the economy of grace is quite un
known. We are anxious not to be misunderstood on
this point.

At the same time, it must not be forgotten that, as
we have already shewn, God has placed the affairs of
the moral universe in the hands of his Son as Mediator.
The dispensations of providence in general are put
under his feet ; in consequence of which, such dis
pensations as give rise to the existence of nations,
or regulate their political aspects and interests, may
be viewed as managed and directed by him. And
not only so ; but civil government, as a moral
ordinance of God, is put under the Eedeemer's feet ;

216 THE NATIONS.

and, in as far also as tins is the case, may not nations
be regarded as deriving their being from Christ ? It
is not enough to say that nations owe their existence
to God. This is true : but it is not the whole truth.
They originate in the will, authority, and appointment
of the Messiah. We find it, indeed, said, ' There is no
power but of God : the powers that be are ordained
of God ; ' but we also find issuing from the Mediator
this proclamation, ' By ME kings reign, and princes
decree justice : by ME princes rule, and nobles, even
all the judges of the earth.' 1

Nations are thus invested with a high and noble
character. They are the moral subjects of the
Eedeemer. Their rulers are not the mere servants of
men, the creatures of popular choice, but the ministers
of God, the moral deputies of heaven, the servants,
the representatives, the vicegerents of the Prince of
the kings of the earth. This gives them a peculiar
elevation and dignity ; throws around them a moral
grandeur ; lays them under obligations to attend to
moral qualifications and conduct ; and entitles them to
be treated by the people with esteem, veneration, and
honour.

Secondly. Messiah watches over and directs all
occurrences connected with nations. National con
cerns are numerous and diversified. The origin of
national associations, whether it be warlike aggression,
internal revolution, arbitrary usurpation, or voluntary
compact, involves a vast variety of interest and events.
So also the progress of nations, whether this is con-

19 Prov. viii. 15, 16.

CHRIST IS SUPREME IN PROVIDENCE. 217

nected with the management of internal and foreign
relations, the counsels of statesmen, the conduct of
generals, or the prowess of armies. Nor is it less so
with the circumstances which occasion the dissolution
of states. Yet these, in all their aspects and bearings,
are ordered and controlled by the Mediator. They
form prominent parts of that universal providence
which, as before shewn, is placed under Messiah. The
wheels of providence, in all their intricacy, are pro
pelled by the God-man, Mediator. And, as for that
department of providential arrangements which respects
nations, the control of Messiah is fully illustrated and
confirmed in the Apocalypse. The events unfolded in
this book have respect to the nations of the earth in
general, and more especially to such as are connected
with the Koman empire, the fourth great monarchy, in
whose decline and fall are involved the interests of the
principal European powers. But these events are
represented as developed by the Lion of the tribe of
Judah, the root of David, the divine Mediator, who
opens the sealed book of God's purposes respecting
the nations, blows the trumpets of divine warning, and
pours forth the vials of Jehovah's wrath ; — thus carry
ing forward the scheme of predetermined decrees, till
Babylon the great is overthrown, till all thrones of
iniquity are overturned in its downfall, and the king
doms of this world become the kingdoms of our Lord
and his Christ.

Thirdly. Jesus, as king of nations, exacts obedience
to his commands. The moral law and all the precepts
of Scripture are administered by Christ. Communities,

2i8 THE NATIONS.

as well as individuals, are under the divine law. Such
commands, therefore, as are found in the Word of God,
applicable to nations and their rulers, are to be regarded
as issuing from the divine Mediator, who is invested
with all possible sovereignty and power ; — with not
merely physical control, but moral dominion. It follows
that wherever we find nations commanded to serve the
Lord, and civil rulers required to promote the public
good — to restrain evil — to administer the laws with
equity, impartiality, and benevolence — to set a good
example in intelligence, morality, and religion — and to
give countenance, protection, and aid to the Church, we
are to recognise the authority of the Eedeemer. The
duties of subjects are, perhaps, more frequently inculcated
in Scripture than those of rulers ; yet are not either the
qualifications or the duties of rulers entirely overlooked.
And if rulers are, as we have shewn, under moral sub
jection to Messiah, in those passages of Scripture which
prescribe their qualifications and duties they are
addressed by the Eedeemer. Such are the follow
ing : — ' Hear the causes between your brethren, and
judge righteously between every man and his brother,
and the stranger that is with him. Ye shall riot
respect persons in judgment : but ye shall hear the
small as well as the great ; ye shall not be afraid of the
face of man : for the judgment is God's. Judges and
officers shalt thou make thee in all thy gates, and they
shall judge the people with just judgment. He that
ruleth over men must be just, ruling in the fear of God.
Be wise now, 0 ye kings : be instructed, ye judges of
the earth. Serve the Lord with fear. How long will

CHRIST OVERRULES REBELLION. 219

ye judge unjustly, and accept the persons of the wicked ?
Defend the poor and fatherless : do justice to the
afflicted and needy. Deliver the poor and needy ; rid
them out of the hand of the wicked. For rulers are
not a terror to good works, but to the evil. He is the
minister of God to thee for good. He beareth not the
sword in vain : for he is the minister of God, a revenger
to execute wrath upon him that doeth evil/ 2 These
and similar precepts and prescriptions, if all power is
given to Christ, must be regarded as emanating from
the mediatorial throne, and as enforced by the gracious
but sovereign authority of the Eedeemer. It follows
that national communities and civil office-bearers, who
disregard or neglect them, are guilty, not only of a
contravention of the people's rights, but of rebellion
against Jesus, the King of nations.

Fourthly. And here we have another act of Christ's
regal administration, for this rebellion he overrules for
good. The nations ofttimes refuse to serve him. ' The
kings of the earth have set themselves, and the rulers
take counsel together, against the Lord and against his
Anointed, saying, Let us break their bands asunder, and
cast away their cords from us.' Jeroboam, the son of
Nebat, is not the only king who has made his people to
sin ; Herod and Pontius Pilate are not the only rulers
who have ( of a truth conspired ' against Jesus of
Nazareth. National honour and personal aggrandisement
are more commonly the objects they pursue than the
glory of God, the honour of Christ, or the good of his

20 Deut. i. 16, 17 ; xvi. 18 ; 2 Sam. xxiii. 3 ; Ps. ii. 10, 11 ; Ixxxii. 2-4 ;
Rom. xiii. 3, 4.

220 THE NATIONS.

people. His prescribed qualifications are not seldom
contemptuously disregarded, and his commands trampled
under foot. The power with which they are invested
is too often employed to persecute and oppress his
Church, and to support his enemies. ' The ten horns
which thou sawest are ten kings. These have one
mind, and shall give their power and strength unto the
beast.' f" But all this is overruled for the accomplishment
of ultimate good by the Divine Mediator. He makes
the wrath of man to praise him. The nations and their
rulers may refuse to serve him, but they cannot prevent
him from serving himself by them. By their counsels
and treaties, their ambitious wars and lawless1 transac
tions, he fulfils his own sovereign purposes. Their
conspiracy against his rights he causes to issue in the
development of the weight of his arm ; their persecu
tion of his Church, in her purification ; and the coun
tenance they afford to his enemies, in the chastisement
and overthrow of his impenitent foes. The Assyrian is
the rod of his anger ; and when he meaneth not so,
neither doth his heart think so, Christ executes by him
his own righteous decrees. But for this comforting
assurance, what friend of the Redeemer could look
abroad, without the most gloomy forebodings, on the
tyranny, oppression, blasphemy, and iniquity of every
sort and degree, which are practised among the nations
of the world, under the convenient cloak of civil power.
' The Lord, Jehovah- Jesus, reigneth. He rules in the
midst of his enemies. Therefore will not we fear, though
the earth be removed, and though the mountains be

21 Rev. xvii. 12, 13.

CHRIST EXECUTES JUDGMENTS. 221

cast into the midst of the sea : though the waters thereof
roar and be troubled, though the mountains shake with
the swelling thereof.'

Fifthly. Christ, as Mediator, executes the righteous
judgments of God on wicked nations and rulers.
'The Father judgeth no man, but hath committed
all judgment to the Son. The. Father hath given him
authority to execute judgment also, because he is the
Son of man/ The treasures of wrath, as well as those
of grace, are at his disposal. We read not only of e the
wrath of God,' but of ' the wrath of the Lamb.' Nor is
it merely the solemnities of the final judgment that are
administered by him, but those judicial dispensations
which are unfolded in the providential occurrences of
the present state. Among these, the judgments in
flicted on civil communities stand conspicuous. The
moral character of nations, and the moral responsibility
of rulers, shew the possibility of national and official
sins. By cherishing a spirit of pride, self-confidence,
and independence of God ; by practising tyranny,
cruelty, and oppression; by indulging a perverse,
ungrateful, and turbulent temper; by prostituting
their power and influence to the encouragement and
support of irreligion, blasphemy, and immorality ; or
by employing the sceptre and the sword in hostile
opposition to the tenets and institutions of true religion ;
— civil communities may be guilty of such heinous
iniquity as to call forth the retributive judgments of
God. National crime, when carried to a height,
operates as a conductor to draw down the lightning
of vengeance from the eternal throne. And what we

222 THE NATIONS.

here wish to be remarked is, that it is the province of
the King of nations to execute these judgments. He
is the mediatorial Angel, described in the Apocalypse,
as ' taking the censer, and filling it with fire of the
altar, and casting it upon the earth/ causing ' voices,
and thunderings, and lightnings, and an earthquake.' 2
These judgments, whether they consist in a dark and
confounding infatuation, seizing hold of the thoughts
and counsels of men in power ; or in a sudden paralys
ing of the hearts of the people, by which they are
disarmed of all their wonted fortitude, and reduced to
a state of the most cowardly and effeminate timidity ;
or in the pressure and succession of those fearful
calamities which induce ignominy, disorganisation,
and ruin ; or in those terrible things in righteousness,
by which the Almighty speaks to the guilty and makes
bare his holy arm against the workers of iniquity :—
whether they be brought about by the whirlwind of
war, by the blast of famine, by the withering breath
of pestilence, or by the earthquake of popular com
motion : — in whatsoever they consist, by what means
soever they are effected, they are the doings of Him
who is Governor among the nations. In general, we
are assured, with regard to rebellious princes, that c He
shall speak to them in wrath, and vex them in his sore
displeasure ; shall break them with a rod of iron, and
shall dash them in pieces like a potter's vessel.' ' The
Lord shall strike through kings in the day of his
wrath ; he shall fill the places with dead bodies ; he
shall wound the heads over many countries/ 2 ' The

22 Kev. viii. 5. 23 Ps. ii. 5 ; ex. 5, 6.

CHRIST EXECUTES JUDGMENTS. 223

nation and kingdom that will not serve thee shall
perish ; yea, those nations shall be utterly wasted.'
By whom this sentence is carried into execution, we are
not left to conjecture. ' Who is this that cometh from
Edorn, with dyed garments from Bozrah ? this that
is glorious in his apparel, travelling in the greatness
of his strength ? I that speak in righteousness, mighty
to save. Wherefore art thou red in thine apparel, and
thy garments like him that treadeth in the wine-fat ?
I have trodden the wine-press alone ; and of the people
there was none with me : for I will tread them in mine
anger, and trample them in my fury ; and their blood
shall be sprinkled upon my garments, and I will stain
all my raiment. For the day of vengeance is in mine
heart, and the year of my redeemed is come.'24 Here
we have the almighty Saviour executing the most
awful judgments on his enemies. With regard, in
particular, to those great empires, prefigured in Nebu
chadnezzar's image, the Chaldean, the Medo-Persian,
the Grecian, and the Koman, we know that it is the
kingdom of the Messiah, under the government, of
course, of its glorious Head and Prince, that 'shall
break in pieces and consume all these kingdoms.'25
While, with respect to the judgments already executed,
or yet to be executed, on the kingdoms of the Koman
empire, the nations of the Latin earth, we find them
directly and unequivocally ascribed to the same source.
' He that overcometh,' saith the Son of God, ' arid
keepeth my words unto the end, to him will I give
power over the nations (and he shall rule them with

24 Is. Ix. 12; Ixiii. 1-4. 25 Dan. ii. 44.

224 THE NATIONS.

a rod of iron, as the vessels of a potter shall they be
broken to shivers), even as I received of my Father.
The kings of the earth hid themselves from the wrath
of the Lamb. And out of his mouth goeth a sharp
two-edged sword, that with it he should smite the
nations : and he shall rule them with a rod of iron ;
and he treadeth the wine-press of the fierceness and
wrath of Almighty God.'26 We are thus bound to
believe that those occurrences by which guilty nations
are scourged and chastised for their sins, are not merely
brought about in providence, but ordered and directed
by the Mediator. And whether, therefore, we behold
the desolating sword cutting off the inhabitants, or the
blasting mildew destroying the crops, or commercial
stagnation obstructing the sources of wealth, or wasting
disease stalking with ghastly power over a land, or the
upheavings of popular commotion overturning the
foundations of social order, we recognise the wisdom,
and might, and righteous retribution of Prince Messiah,
carrying into execution the divine decree, The nation
and kingdom that will not serve thee shall perish : yea,
those nations shall be utterly wasted.

Sixthly. The Prince of the kings of the earth opens
up a way for the universal dissemination and success
of his Gospel among the nations. The religion of the
Cross is to be universally diffused. This supposes that
the ministers of Christ are to circulate throughout the
nations, making overtures of reconciliation to their in-

* o

habitants, and urging upon them the claims of their
divine Sovereign. * Go ye and teach all nations, baptiz-

26 Rev. ii. 26, 27 ; vi. 15, 16 ; xix. 15.

THE PASSPORT OF CHRIST'S AMBASSADORS. 225

ing them/ &c., is the command of the Eedeemer to his
ministering servants. But it is only in virtue of his
sovereignty over the nations, that he could issue such a
mandate : and in this way only could those invested
with his commission be warranted to demand admission
for themselves and reception for their message by the
nations of the earth. When the ambassadors of Jesus
visit foreign lands to disseminate the knowledge of the
Gospel, however exclusive the laws and strict the pro
hibitions of these lands against foreign intrusion, they
are not to be regarded as lawless aggressors. Jealous
potentates may refuse to acknowledge the King in whose
name they come ; the subservient functionaries of these
potentates may use all means to shut them out from
their dominions : but they have a right to enter, and as
faithful and authorised ambassadors, have a right to
negotiate with the inhabitants of all lands in behalf of
their Sovereign Lord. It may be their duty to use
caution, and exercise prudence, in introducing them
selves into heathen kingdoms ; but still they are to regard
themselves as fully entitled to be heard, in the name of
him by whom they are sent. The sovereignty of their
Lord spares them the moral degradation of feeling that
they are doing what is illegal, — that they are violating
the principles of international law, — that they are
acting the part of contraband traders. What they are
doing may be unauthorised by man, may be contrary
even to the will and command of the rulers of those
regions of the earth into which they have gone : but
they proceed in the name of One whose authority ex
tends over all nations, who claims all the kings of the

p

226 THE NATIONS.

eartli as Lis subjects, and whose commands cannot,
without rebellion, be disputed. He has said to them,
' Go and teach all nations : ' and, when the jealousy of
heathen princes interferes to impede them in the exe
cution of this commission, by arresting them on the
confines of their territory, and commanding them to
' depart from their coasts/ they are entitled to refuse,
and to plead as an excuse for so doing the obligation to
obey God rather than man. Without the supremacy
of Christ over the nations, however, the missionaries of
the Cross could have no right thus to penetrate into all
lands ; — the apostolic commission could not, indeed, be
lawfully executed. In consequence of this supremacy,
however, they may circumnavigate the globe, may touch
at every island that studs the ocean, may make a de
scent on every coast, may pass every boundary, may
knock at the gates of every palace, may address every
crowned head, may pervade the length and breadth of
every kingdom, and ask admission, in name of the King
of kings, for themselves and for their message.

Nor is the right of his ambassadors to proceed, the
only thing that is secured by the Messiah's headship
over the nations. Provision is thus made for the open
ing up of a way, for the success of their cause, and the
protection of their persons. There may be much in the
prejudices, the opinions, the habits, and the manners
of the inhabitants, much in their legal institutions and
superstitious rites, to present barriers to the introduc
tion of the pure and self-denying religion of Jesus:
but, notwithstanding all, the Prince of the kings of the
earth can open a way for his own cause in the midst

AN OPEN DOOR. 227

of all obstructions. Nothing can baffle his counsel ;
nothing withstand his might. Difficulties disappear at
his approach : before him mountains become a plain.
' He hath the key of David ; he openeth, and no man
shutteth ; and shutteth, and no man openeth. Behold/
says he, ' I have set before thee an open door, and no
man can shut it.' 27 Yes ; the herald of salvation in
foreign lands may have numerous discouragements, and
may often find reason to say with the great apostle of
the Gentiles, ' there are many adversaries ; ' but, believ
ing in the dominion of Christ over the nations, he need
not despair of being enabled to add, ' a great door and
effectual is opened unto me.'28

Seventhly. It is thus easy to see how the mediatorial
dominion over the nations is connected with the gather
ing of a Church, and the setting up of a spiritual kingdom
in the midst of them. The preservation of this Church,
the protection of this kingdom, is another purpose for
which Christ wields the mediatorial sceptre. There is
much, very much, in the nature and spirit of the civil
institutions set up among men, which tends to endanger
the Redeemer's covenant-society. The indifference with
which her interests are regarded, and the seductive
attempts made to induce her to barter away her spiritual
liberties, and to permit herself to be degraded into a
political engine, not to speak of the positive hostility
with which she may be directly assailed, are evils
against which she requires to be guarded, and into
which, if left to herself, she would be sure to fall a
prey. There is much, in the doctrines and precepts of

27 Rev. iii. 7, 8. 28 1 Cor. xvi. 9.

223 THE NATIONS. «•

the Christian religion, that is opposed to the immoral
principles and practices, patronised and acted upon by
the nations of the world in general ; so that she could
not continue to exist among them uncorrupted and
independent, unless protected by One who can control,
modify, and overrule all their counsels and doings.
Without this, the Church would not long be tolerated
pure and unfettered; but would either be crushed
beneath the iron rod of despotic power, or be extirpated
by the flames of persecution. To her blessed and glorious
King, who is Governor among the nations, is she in
debted for so overruling the hearts and conduct of men
in power, as to throw around her a shield of safety.
Considering the dangers of the Church, and the character
of the nations, we could have no hope of her continuing
to subsist, were it not for the feature of mediatorial
dominion now under review.

Eighthly. It only here remains to notice, that, in this
capacity, the Mediator will ultimately bring about an
entire change in the character and constitution of the
nations of the world. To the fulfilment of Scripture
prophecy, such a change is indispensable. At present,
the nations are all, more or less, in a state of hostility
to the Eedeemer ; either sunk in criminal apathy, or
extensively pervaded with pagan and anti-Christian
leaven. A numerous and influential class have given
their power and strength to the Beast. The authority
and law of the Eedeemer are not regarded ; his glory is
not contemplated ; the true interests of his Church are
opposed or forgotten. It will be otherwise, however, in
the end. When ' kings shall be nursing fathers and

WE SEE AN INCOMPLETE PROCESS. 229

their queens nursing mothers ' to the Church ; when ' the
Zion of the Holy One of Israel shall suck the breasts of
kings ; ' when ' the kingdoms of this world shall become
the kingdoms of our Lord and of his Christ ; ' the nations
of this earth will assume an aspect very different from the
present. The basis of their organisation will then be
the Word of God, and the aim of their administration,
the glory of Christ : their officers shall be peace and
their exactors righteousness ; and the spirit which shall
pervade all their actions, shall be the pure spirit of the
Gospel. But by whom is this change to be effected ?
How is this marvellous revolution to be brought about ?
By the overruling providence and gracious energy of
Him who is Governor among the nations. He will
shake all nations with the thunder of his power, till
everything connected with them that is opposed to his
cause is overthrown, and they are led to hail himself ( as
the Desire of all nations.' He will purge out the leaven
of infidelity and antichristianism with searching scrutiny,
and liberally infuse the opposite principles till they
leaven the whole lump. He will overturn, overturn,
overturn, till he come whose right it is ; and he will give
it him. The secular tyrannies of the Latin Earth shall
be broken to pieces, shall become like the chaff of the
summer thrashing floor, and be carried away by the
wind till no place be found for them ; and the kingdoms
that shall succeed will be actuated with the spirit of
that kingdom which is represented by the stone cut out
without hands, which is to become a oreat mountain and

' o

fill the whole earth. Thus to purify, sanctify, revolu
tionise, nay, Christianise, the nations of the world, is what

230 THE NATIONS.

none but he could perform ; and were it not that he is
Head of the nations, as well as Head of the Church, we
should have to despair of these glorious anticipations
being ever realised.

III. If it is admitted that the Messiah is invested with
dominion over the nations, towards which, in consequence
of such investment, he performs the acts of administra
tion, of which we have been speaking, it follows as a
natural and unavoidable inference, that there are DUTIES
which the nations owe to the Mediator.

If the Mediator is the King of nations, nations are the
subjects of the Mediator, and all the duties which sub
jects owe to their prince must be due by them to him.
It is vain to plead exemption from moral responsibility
for bodies politic, or civil office-bearers, as such. Associa
tions, composed of such as are individually, morally
responsible, must be morally responsible collectively.
An aggregate of moral subjects must itself possess a
moral character. Every society of moral beings is itself
a moral being or subject. That a nation is not a respon
sible moral subject, is a sentiment monstrously incon
sistent in itself, and fraught with consequences of the
most hideous description. By means of its laws and its
rulers, a nation is capable of putting forth acts as strictly
of a moral character as those of any individual. This
view of the matter is not more consonant with sound
reason than with Scripture : for we there read, in express
terms, of ' an ungodly nation ; ' ' an hypocritical nation ; '
f a rebellious nation.'23 The same principle is admitted

-9 Ts. xliii. 1 ; Isa. x. 6 ; Ezck. ii. 3.

DUTIES OF NATIONS. 231

in the common language of mankind. We are accus
tomed every day to speak of national virtue, national
honour, national faith, national sin ; — phraseology which
distinctly recognises the moral character and obligation
of nations, as such. Nor is at all difficult to conceive,
how every precept of the decalogue may be as expressly
kept or violated by a body politic as by a private indi
vidual. Such being the case, we can be at no loss to
perceive, either that nations are under moral obligations
to Christ, or what are the specific duties they owe to him.
First. It is the duty of nations and their rulers, to
have respect to the glory of Christ in all their institu
tions and transactions. No principle can less admit of
dispute than that it is the duty of subjects to honour
their king : and if Christ is King of nations and magi
strates subjects of the Messiah, they must be held bound,
in virtue of their relative characters, to pay all possible
respect to his honour and glory. The spirit of the divine
command — ' Honour the king/ carries in it thus much.
Indeed, from the relation in which we all stand to God,
we are bound to have respect to his honour in every
thing as the grand end of our being. ' Whether ye eat
or drink, or whatsoever ye do, do all to the glory of
God.' On the same principle, kingdoms and civil rulers,
from the relation in which they stand to the Eedeemer,
are bound to subordinate all that belongs to them to his
honour. It is not enough that they have respect to the
public good, to the promotion of social order and happi
ness among men ; such is, doubtless, the grand imme
diate end they are to contemplate ; but, as moral and
responsible subjects, they are, in seeking this end, to

232 THE NATIONS.

look higher, and to have an ultimate regard to the
honour of him to whom they owe their being, preserva
tion, and powers. Like all other moral creatures, they
are to have respect to the highest possible end in all
that they do ; and certainly no end can they ever pro
pose to themselves, at all so dignified and illustrious as
the display of the glorious excellency of the Prince of
the kings of the earth, who possesses undisputed sove
reignty over all. This object, therefore, they are bound
to keep distinctly before them, in the formation of
their constitution ; in the establishment of their various
institutions ; in the shaping of their policy, whether
domestic or foreign ; in the selection and appointment
of their functionaries, whether supreme or subordinate ;
in their legislative enactments ; and in all their separate
acts of administration. Not an establishment are they
at liberty to set up ; not a law are they entitled to pass ;
not a step are they free to take ; not an alliance are
they permitted to form, without having supreme regard
to this high and glorious end. Hostility, or even in
difference, to this, partakes of the very essence of re
bellion against their sovereign Lord. The true feeling
of loyal subjection to a lawful prince, requires more than
a mere selfish regard to the subject's own immediate
interests. A devoted regard to the prince's honour, and
a willingness to maintain his dignity against every
infringement, enter essentially into the nature of loyalty.
For disregard of this, Nebuchadnezzar of old was sub
jected to the fearful punishment by which he was
driven from among men, and had his dwelling with the
beasts of the field, until seven times passed over him.

HOW NATIONS MAY GLORIFY CHRIST. 233

' The king spake and said, Is not this great Babylon
that I have built for the house of the kingdom, by the
might of my power and for the honour of my majesty?
While the word was in the king's mouth, there fell a voice
from heaven, saying, 0 king Nebuchadnezzar, to thee it
is spoken, Thy kingdom is departed from thee ; and
they shall make thee to eat grass as oxen, until thou
know that the Most High ruleth in the kingdom of men,
and givethit to whomsoever he will ' (Dan. iv. 32). And
what was the crime for which the impious Belshazzar
had the ominous sentence so miraculously inscribed
against him ? ' Thou hast praised the gods of silver and
gold, of brass, iron, wood, and stone, which see not, nor
hear, nor know ; and the God in whose hand thy breath
is, and whose are all thy ways, hast thou not glorified '
(Dan. v. 23). These are cases which it well becomes
civil communities and their office-bearers deeply to
ponder, as not only involving by implication the duty
of nations to consult the glory of the Messiah in all
things, but as holding out a solemn warning of the
danger to which the neglect or violation of this duty
necessarily exposes. And, oh ! when we reflect, how
little reason we have to suppose, that, in the great
majority of national concerns and transactions, this end
is at all regarded by civil communities, we may well
tremble at the fearful retribution that awaits them, if
they repent not. How few, alas ! of those who conduct
public affairs in the political world, give evidence of being
actuated by the high motive in question. A patriotic
regard to the good of the community, is the highest
object to which, in general, any ever pretend to have

234 THE NATIONS.

respect ; and there is reason to fear that not seldom they
come far short even of this : while a regard for the glory
of the Mediatorial king is neither thought of nor professed.
Secondly. It is the duty of nations, as the subjects
of Christ, to take his law as their rule. They are apt to
think it enough that they take, as their standard of
legislation and administration, human reason, natural
conscience, public opinion, or political expediency.
None of these, however, nor indeed all of them together,
can supply a sufficient guide in affairs of state. Of
course, heathen nations, who are not in possession of
the revealed will of God, must be regulated by the law
of nature : but this is no good reason why those who
have a revelation of the divine will should be restricted
to the use of a more imperfect rule. It is absurd to
contend that, because civil society is founded in nature,
men are to be guided, in directing its affairs and con
sulting its interests, solely by the light of nature.
Might not the same be said with as much propriety, of
many other relations of human life, such as parents and
children, husbands and wives, masters and servants, —
the duties of which we never think of exempting from
the control of a preternatural revelation ? Nay, might
it not, with equal propriety, be maintained, as was
formerly hinted, that as certain religious duties, such
as prayer and praise, are founded in nature, we are in
the performance of them to have no respect either to the
authority or directions of the Holy Scriptures ? The
truth is, that revelation is given to man to supply the
imperfections of the law of nature ; and to restrict our
selves to the latter, and renounce the former, in any

THE LAW OF CHRIST THE LAW FOE NATIONS. 235

case in which, it is competent to guide us, is at once to
condemn God's gift and to defeat the end for which it
was given. "We contend, then, that the Bible is to be
our rule, not only in matters of a purely religious nature,
in matters connected with conscience and the worship of
God, but in matters of a civil or political nature. To say
that in such matters we have nothing to do with the
Bible, is to maintain what is manifestly untenable.
To require nations, who possess the sacred volume, to
confine themselves, in their political affairs, to the dim
light of nature, is riot more absurd than it would be to
require men, when the sun is in the heavens, to shut
out its full blaze and go about their ordinary duties by
the feeble rays of a taper. Indeed, if nations are moral
subjects, they are bound to regulate their conduct by
whatever laws their moral Governor has been pleased to
give them ; and as they are the subjects of the Mediator,
they must be under the law of the Mediator as contained
in the scriptures. He has not placed his moral subjects
in ignorance of his will, nor left them to search for it

o '

amid the obscurities and imperfections of a law which
sin has effaced and well nigh obliterated. In the Holy
Scriptures of truth, he has given them a fairer and more
complete exhibition of the principles of immutable and
eternal justice, than that which is to be found in the
law of nature.

We have only to look into the volume of revelation
itself, to have these reasonings confirmed. The people
of Israel were instructed to regulate their national
concerns by a revealed standard, and were taught to
regard the possession of God's revealed statutes and

236 THE NATIONS.

judgments as a national distinction for which they
were bound to be grateful. Nor is there anything said,
which would warrant us to conclude that this was to be
regarded as peculiar to that people. ' Behold/ says
Moses, ' I have taught you statutes and judgments,
even as the Lord my God commanded me, that ye
should do so in the land whither ye go to possess it :
keep therefore and do them ; for this is your wisdom
and your understanding in the sight of the nations.
And what nation is so great that hath statutes and
judgments so righteous as all this law which I set
before you this da.y ? ' : In strict conformity with this',
the chief magistrate was to have a copy of the law,
according to which he should act in the discharge of his
official duties. ' And it shall be, when he sitteth upon
the throne of his kingdom, that he shall write him a
copy of this law in a book out of that which is before
the priests the Levites. And it shall be with him, and
he shall read therein all the days of his life, that he
may learn to fear the Lord his God, to keep all the
words of this law, and these statutes, to do them : that
his heart be not lifted up above his brethren, and that
he turn not aside from the commandment, to the right
hand or to the left : to the end that he may prolong his
days in his kingdom, he and his children in the midst
of Israel.'31 The same principle is illustrated in the
instructions given to the rulers, judges and kings of
Israel. To Joshua it was said, f This book of the law
shall not depart out of thy mouth ; but thou shalt
meditate therein day and night, that thou mayest

30 Deut. iv. 5, 6, 8. 31 Deut. xvii. 18-20.

NATIONS AND THE MORAL LAW. 237

observe to do according to all that is written therein :
for then thou shalt make thy way prosperous, and then
thou shalt have good success.'3 When the days of
David drew nigh that he should die, he charged Solomon,
his successor on the throne, thus : ' Be thou strong and
shew thyself a man ; and keep the charge of the Lord
thy God, to walk in his ways, to keep his statutes, and
Lis commandments, and his judgments, and his testi
monies, as it is written in the law of Moses, that thou
mayest prosper in all that thou doest, and whithersoever
thou turnest thyself.' 33

"We wait not to quote those passages, in which nations
and their rulers are encouraged to obey the law of God
by the promise of suitable rewards ; are cautioned against
disobedience by appropriate threats ; and are spoken of
as actually punished for their transgression of this rule.
What has been already adduced is sufficient to shew
that the Jews, at least, were bound to regulate their
national concerns by the revealed will of Jehovah : and
the inference from this is neither obscure nor illegitimate,
that nations, like them in possession of revealed truth,
are still bound to take it as their supreme rule, standard,
and guide, in all their civil affairs. Neither do we wait
to inquire what parts of the judicial law given to the
Jews, are binding upon Christian states. We build at
present upon the broad and undeniable fact that nations
as such, and civil magistrates in their official capacity,
when the matter of revelation was less extensive than it
is now, were bound to make it their rule of duty ; and
from this we deduce the natural and reasonable inference,

32 Josh. i. 8. 33 1 Kings ii. 1-3.

238 THE NATIONS.

tli at civil communities blessed by God with the perfect
revelation of his will, are under obligation, at all times,
to shape and model their political conduct by the
dictates of this infallible standard. The principle on
which they were at any time bound to do so being a
moral principle, they must be held bound to do the
same at all times : what is moral is neither of local nor
of temporary obligation. If nations are not bound by
the Word of God, they are not responsible or punishable
for acting contrary to it, but may, at pleasure, revel
with impunity in the violation of every branch of re
vealed truth ; — a degree of licentious indulgence which,
however agreeable to the taste of the infidel, cannot fail
to shock the mind of every Christian.

When we look into the New Testament, we find
even in it many things respecting the nature, origin,
and ends of civil government ; the qualifications, duties,
and claims of civil rulers ; and the obligations of subjects
towards magistrates, both supreme and subordinate.
For what purpose, we ask, are these placed in the
sacred volume ? Surely not to be overlooked, but to
be read, pondered and obeyed. They are certainly
designed to be of use ; but this they cannot be, if
nations as such, and men in their civil capacity, are
not under their authority as parts of revealed truth.
When, therefore, we find civil rulers, king and judges,
commanded to be wise and to be instructed, must we
not understand them as required to go to the Bible
for the instruction they need, and to extract from
this sacred repository their lessons of political wisdom ?
It thus appears satisfactorily established, that nations

THE FIKST TABLE OF THE LAW. . 239

are under the obligation of the revealed will of Christ
in general, and bound to regulate their transactions by
it, in as far as it contains what is applicable to such,
whether in the form of principle, precept, or example.

And if this is the case with regard to revelation as
a whole, it will not be denied to be so with regard
to the moral law in particular. Nations, as such,
are under the obligation of the moral law ; they are
bound to regulate their affairs by the principles and
precepts of the decalogue. Every precept of that law
they are bound to obey. It is, we are aware, main
tained that only the precepts of the second table are
obligatory on civil communities. As an individual
standing in a particular relation and circumstances is
not under obligation to obey those parts of revelation
which have respect to persons placed in other relations
and circumstances, so it is contended that nations
are only under the obligation of such parts of the
moral law as can be shewn to apply to them. We
frankly admit the fairness of this reasoning. But
then we are prepared to maintain that every part of
the moral law is applicable to nations. If nations in
their national capacity, and magistrates in their official
character, are admitted to be moral subjects, it will
not be easy to shew that they are exempt from the
obligation of any part of the moral law. If it could
be shewn that there are some requirements in that
law which nations are incompetent to fulfil, it would
follow, of course, that from these they are exempted.
If, however, it can be shewn that nations are capable
of obeying every precept — those of the first as well as

240 THE NATIONS.

those of the second table — it will be difficult to persuade
an unprejudiced mind that they are free from the obli
gation of any one of them. With regard to the second
table, there is, of course, no dispute ; yet the last
precept of this department reaches farther than many
of those who contend against all national religion can
consistently go ; it respects the state of the heart.
But it may easily be shewn, that nations are as
capable of obeying the precepts of the first as those
of the second table. How is it, we ask, that nations
can obey even the fifth, sixth, seventh, eighth, and
ninth commandments, but just by passing laws oblig
ing men to perform their respective relative duties ;
by protecting the life and property of individuals ; by
discouraging licentiousness ; and by promoting truth
between man and man, by the sanctity of an oath ?
And may they not, in like manner, manifest their
obedience to the first, second, third, and fourth pre
cepts, by embodying into their constitution an ac
knowledgment of the being and character of the one
living and true God ; by providing for the ordinances
of divine worship being maintained and observed in
the land; by enacting laws calculated to restrain all
blasphemous abuse of God's sacred name ; and by
making provision for the sanctification of the Sabbath ?
And if nations are thus capable of obeying the whole
moral law, who will contend that they are not under
obligation so to do ? We allow that the Scriptures
of truth are necessary to guide them in yielding
this obedience : but is not this true of the one table
as much as of the other ? The kingdoms of the

THE FIRST TABLE OF THE LAW. 241

world require, indeed, much direction from the Word
of God, in performing the solemn and delicate duties
obligatory upon them by the first table of the moral
law : but do they require no such direction with
regard to those of the second ? They do. The law
of marriage belongs to the fifth precept ; but how,
without having recourse to other portions of the
Scriptures, can any Christian nation legislate against
polygamy ? The law of murder is founded on the
sixth ; and how, without betaking to some other part
of revealed truth, can it be shewn that the murderer
should be punished with death ? It thus appears that
nations, as such, are bound to recognise the obligation
of the Word of God as a whole ; to make it their rule
in all their transactions, and their standard of appeal
in all circumstances ; and, in this way, to shew their
dutiful subjection to that divine Mediator, who is at
once the author of revelation, and the Governor among
the nations.

Thirdly. It is a duty which nations owe to Messiah
the Prince, to have respect to moral and religious quali
fications in those whom they appoint over them. We
wait not to agitate the question of the people's right to
elect their own office-bearers. Whatever diversity of
opinion may prevail regarding the first magistrate, there
is now no dispute, at least in these lands, with regard
to the right of election in the legislative and executive
departments of government. The general practice of
the nations unites with Scripture and common sense in
support of a representative system of government. Eulers
as the representatives of the people are understood to

242 THE NATIONS.

be elected by and responsible to the people, according
to the constitution and laws of the land. Even under
the Old Testament dispensation, when kings were de
signated to office by immediate revelation, the consent
of the people was deemed indispensable to their lawful
authority ; and they were liable to removal from office,
by the people, for abuse of their trust. With regard
to subordinate office-bearers, also, such directions were
given as clearly imply that the right of election belonged
to the community. ' Take ye wise men, and under
standing, and known among your tribes, and I will
make them rulers over you. When thou art come into
the land which the Lord thy God giveth thee, and shalt
possess it, and shalt dwell therein, and shalt say, I will set
a king over me, like as all the nations that are about
me ; thou shalt in any wise set him over thee, whom
the Lord thy God shall choose ; one from among thy
brethren shalt thou set king over thee ; thou mayest not
set a stranger over thee, which is not thy brother.' 34

But is it to be supposed that the people, who are
invested with the right of election, are left without all
control in the exercise of this right ; that they are at
liberty, acting from mere prejudice, self-interest, or
caprice, to choose whom they will ; and that the objects
of their choice are forthwith, in consequence of being so
chosen, invested with lawful and indisputable authority ?
So far from this being the case, the people are bound
to use their elective power discreetly and wisely ; they
are under obligation to fix upon men possessed of quali
fications fitting them for office ; nor are they themselves

34Deut. i. 13; xvii. 14, 15.

MOEAL AND RELIGIOUS QUALIFICATIONS. 243

constituted the sole judges of what these qualifications
may be. God has given them in his Word a supreme
rule of direction, in which the character of civil rulers
is described, and only such as seem to them to be pos
sessed of this character are they at liberty to appoint.
If the people were under no restriction of this nature,
it is fearful to think of the consequences that would
ensue. As the power of the magistrate is not an absolute
power which he is at liberty to employ as he chooses, so
neither is the right of the elector an absolute right which
he is at liberty to exercise as he chooses. Both the one
and the other are placed under the limiting control of
the Divine Law ; and it is only when they are used ac
cording to this law that they are used aright.

It is not every individual who is qualified to hold
office in a nation. Good natural talents, a cultivated
mind, and a due share of acquaintance with the princi
ples of government and with the constitution and laws
of the country, seem indispensable. Scripture, not less
than common sense, discountenances the practice of
setting persons of feeble intellect to bear rule. 'Wo
unto thee, 0 land, when thy king is a child! Thou
shalt provide out of all the people able men. Take ye
wise men and understanding, and I will make them
rulers over you.' 3 —Not less essential are moral qualifica
tions. High and incorruptible integrity, well regulated
mercy, strict veracity, and exemplary temperance, are
all specified with approbation in the Word of God.
' Moreover, thou shalt provide out of all the people men
of truth, hating eovetousness. He that ruleth over men

35 Eccl. x, 16 ; Exod. xviii. 21 ; Deut. i. 13.

244 THE NATIONS.

must be just. Mercy and truth preserve the king, and
his throne is upholden by mercy. If a ruler hearken to
lies, all his servants are wicked. It is not for kings, 0
Lemuel, it is not for kings to drink wine, nor for princes
strong drink ; lest they drink and forget the law, and
pervert the judgment of any of the afflicted.' 36 — Nay,
more than this, religious qualifications are required in
the Scriptures. A profession of religion would seem to
be implied in the canon : ' One from among thy brethren
shalt thou set over thee ; thou rnayest not set a stranger
over thee, who is not thy brother.'37 But true religion
in the soul is also specified. ' Thou shalt provide out
of all the people such as fear God. He that ruleth
over men must be just, ruling in the fear of God.' 3 It
is needless to say, that the fear of God is spoken of in
Scripture as the very essence and sum of true piety.
' The fear of the Lord, that is wisdom. Fear God and
keep his commandments, for this is the whole duty of
man. I will put my fear in their hearts, and they shall
not depart from me.'

Thus it appears that three distinct classes of quali
fications are necessary in civil rulers : — natural, moral,
and religious. They are required to be men of good
abilities, of unimpeachable character, and of sound piety.
Weak and ignorant men ; drunkards, libertines, sabbath-
breakers, profane swearers; papists, socinians, infidels,
are, accordingly, disqualified for exercising government
in a country which is blessed with the volume of revela
tion. Such the people are not at liberty to appoint to

36 Exod. xviii. 21 ; 2 Sam. xxiii. 3 ; Prov. xx. 28, xxxi. 4, 5.

37 Deut. xvii. 15. 33 Exod. xviii. 21 ; 2 Sam. xxiii. 3.

PKIVATE CHARACTER OF PUBLIC MEN. 245

places of power and trust. As regards the two former
classes of qualifications, namely, such as are natural and
moral, this statement will not perhaps be disputed by
many who will demur to it as regards the third, that is,
religious qualifications. The Word of God, however, is
as explicit on this point as on the others : and if it is
asked, ' Of what use is religion to a civil ruler ? ' it
might be deemed enough, in reply, to refer the objector
to the Bible, where such qualifications are expressly
required. But no one who candidly reflects that civil
magistrates are denominated ' ministers of God ; ' that
they are required to administer oaths ; that they exert
a mighty influence by their example ; and that decided
personal piety adds greatly to the lustre and power
even of natural and moral qualities ; can be at a loss
to perceive the importance of religion to one who is
invested with civil power.

It will be allowed then that the nations owe it, as a
duty to Messiah their Prince, to appoint over them
rulers possessed of such qualifications as his Word
prescribes. What these qualifications are we have already
seen. And it requires but a slight glance at the state
of things, even amoDg those nations which are in pos
session of the inspired volume, to perceive how utterly
and how extensively this duty is disregarded. It is
a too common maxim with many in our day, that
magistrates as such have nothing to do with religion, —
nothing to do with it, it would seem, not only as an
object of legislation, but even as a qualification for
office. How often does it happen that men of any
religion, or of no religion at all, are unblushingly pre-

246 THE NATIONS.

f erred to those who have justly acquired a reputation
for godliness? How dishonouring to Christ thus to
set up, as his ministers, his open and avowed enemies
—men who deny his divinity, who blaspheme his name,
who deride his worship, and who openly profane his
sacred day ! Such conduct is attempted to be justified
on a principle which is alike pernicious and fallacious,
namely, that we have nothing to do with the private
character of public men. Away with the treacherous
maxim.

' For when was public virtue to be found
Where private was not ? Can he love the whole
"Who loves no part ? he be a nation's friend
Who is in truth the friend of no man there ?
Can he be strenuous in his country's cause,
Who slights the charities for whose dear sake
That country, if at all, must be beloved 1 '*

Apart from the divinely authorised maxim, that ' the
wicked walk on every side when the vilest men are
exalted/ — a maxim which all history illustrates, — if
rulers are required, as we have shewn, to respect the
glory of Christ, and to take his law as their rule, it is
impossible that their moral and religious qualifications
can be a matter of indifference, for without such quali
fications, they cannot perform any one of these, duties.
However the force of circumstances, and the overruling
providence of God may compel men of no private worth
to devise and execute measures of public utility, there
can be no security for either the existence or efficient
execution of such measures, when the public offices are
filled with worthless men. And, even if there were,
this would not prove it to be the duty of Christians to

* The Task, v. 502-508.

PRIVATE CHARACTEE OF PUBLIC MEN. 247

confer the highest honours of state on persons of this
description, and that, too, in preference to men of dis
tinguished private worth. How differently did the
patriotic Nehemiah feel and act in this matter. 'I
gave/ says he, 'Hananiah, ruler of the palace, charge
over Jerusalem ; for he was a faithful man and feared
God above many. ' 39 The senseless outcry of measures
not men, may serve the purpose of the slavish adherents
of a profligate ministry, but it is a maxim that is essen
tially base, unmanly, irrational, and unchristian. It
overlooks the necessary connexion subsisting betwixt
cause and effect ; it pours contempt on those parts of
revelation in which the qualifications of rulers are pre
scribed ; and it manifests an utter disregard of the
honour and glory of the Saviour. The maxim measures
not men, is not more deserving of respect than its
converse, men not measures. Indeed, if we were under
an absolute necessity of choosing either the one or the
other, we should not hesitate to prefer the latter, there
being, in our opinion, a much greater likelihood of good
men correcting the evils of bad measures, than of good
measures restraining the evils of bad men. But there
is no need for adopting either. With the Bible in our
hands, we are entitled to insist on both. Measures
AND men, or rather men AND measures, is the maxim
on which Christian nations should proceed. And every
people, duly alive to their obligations, by making it an
unalterable and fundamental law that they shall set
over them only 'able men, such as fear God, men of
truth, hating covetousness, a terror to evil-doers and a

39 Neb. vii. 2.

248 THE NATIONS.

praise to them that do well/ will take care so to frame
their constitution and regulate their practice, that the
openly vicious and ungodly shall not have it in their
power to thrust themselves into the sanctuaries of law
and justice.

Nor is it only to the qualifications of the rulers
whom they choose, that, out of respect to the will
and glory of Christ, men are bound to attend, but
also to their own qualifications as electors. This
point is too apt to be forgotten. It is, however, one
of great importance. Where the elective franchise is
liberally enjoyed, everything may be said to depend
upon the manner in which it is exercised. Electors,
who are themselves irreligious and immoral, are not
likely to set a high value on the existence of proper
qualifications in those whom they choose to represent
them. To such, the absence of these qualities is apt
rather to prove a recommendation. But the choice of
a representative, it should be borne in mind, is a
civil right, the exercise of which involves, to a great
extent, the welfare of the nation. It is not the
individual himself alone that suffers from an improper
use of this privilege, but the community at large. It is,
consequently, of immense moment, that he exercise
it, not from passion, fancy, or prejudice, but under
the guidance of sound Christian principle. He is
bound to subject his judgment and inclinations in this
matter to the control of God's Word. Hence the vast
importance of having the public mind deeply imbued
with pure moral sentiments, and correct religious prin
ciples. Never should the professing Christian suffer

DUTIES OF SUBJECTS. 249

himself to forget that he is bound to act in character
at all times. Never can the circumstance occur which
will warrant him to say, Now I may drop the Christian
and act the civilian or the man. It is not in matters of
an ecclesiastical nature merely that he is to act as a
Christian. He must conduct himself as a Christian at
all times ; when acting as a member of the state, not
less than as a member of the church ; in the workshop,
as well as in the sanctuary ; at the hustings, as well as
at the table of the Lord.

Fourthly. The nations ought to have respect to
Christ, in their subjection to those who rule over them
by his authority. Scrip turally- qualified and lawfully
constituted magistrates are entitled to conscientious
submission. Whatever are the specific duties to
which such are entitled, whether respect, or tribute,
or prayer, the duties are to be performed, not from
slavish dread or selfish motives, but from respect to
the authority and honour of the Eedeemer. The law
of Christ, on this point, is very fully and explicitly
laid down in an oft- quoted but ill-understood part of
New Testament Scripture. 'Let every soul be sub
ject unto the higher powers. For there is no power
but of God : the powers that be are ordained of God.
Whosoever, therefore, resisteth the power, resisteth
the ordinance of God : and they that resist shall
receive to themselves damnation. For rulers are not
a terror to good works, but to the evil. Wilt thou,
then, not be afraid of the power ? Do that which
is good, and thou shalt have praise of the same : for
he is the minister of God to thee for good. But if

250 THE NATIONS.

thou do that which is evil, be afraid ; for he beareth
not the sword in vain : for he is the minister of God,
a revenger to execute wrath upon him that doeth evil.
Wherefore ye must needs be subject, not only for
wrath, but also for conscience sake. For, for this
cause, pay ye tribute also : for they are God's ministers,
attending continually upon this very thing. Eender,
therefore, to all their dues ; tribute to whom tribute
is due ; custom to whom custom ; fear to whom
fear ; honour to whom honour.' ' We say nothing
at present of the character of the powers to which
subjection is here enjoined. The nature of the sub
jection is that to which we would first call attention.
It is conscientious subjection that is spoken of ; free,
willing, hearty ; not forced or constrained. It is
such as supposes the lawfulness of the authorities to
which it is paid, and such as recognises the will of
him by whom they act. It is to proceed from respect
to the authority enjoining obedience, and not from a
mere dread of the consequences of disobedience. In
this way are the inhabitants of the nations bound to
yield to their rulers ; — 'fear,' not a slavish involuntary
dread, but an affectionate, respectful, and confident
veneration ; — ' well-doing ? in the diligent performance
of the duties of their station, and constant fulfilment
of the laws ; — ' tribute,' the pecuniary support which
is requisite for internal improvements, national de
fences, and the maintenance of such functionaries as
devote their whole time to the public good, and which
is to be paid cheerfully, not merely as a return for

40 Rom. xiii. 1-7.

DUTIES OF SUBJECTS. 251

privileges enjoyed, but as a mark of submission to,
and approbation of, God's ordinance ; — ' custom,' that
particular form of taxation which falls not directly
on persons or landed property, but on goods im
ported or exported ; — and ' honour,' in the use of
respectful language and demeanour, avoiding, on the
one hand, all scurrilous vilification, and, on the other,
all idolatrous adulation, of men in power. These duties
are to be performed from a principle of conscience ; and
the refusal to perform them is denounced and threatened
with danger. ' Whosoever resisteth the power, resist -
eth the ordinance of God ; and they that resist, shall
receive to themselves damnation/ The resistance of
lawful authority is thus stigmatised as rebellion against
God, and, according to the views formerly laid down,
must be regarded as peculiarly offensive to the Messiah.
It is obvious, however, that it cannot be to every
power, without exception, that subjection, under these
lawful sanctions, is inculcated. Such a supposition is
anything but honouring to Christ. Some, indeed, have
maintained this, and, the better to support their views,
have regarded the apostle, in the above passage, as
having immediate respect to the then existing govern
ment. This opinion they found on the words, {The
powers that be,' 'There is no power.' But they over
look the circumstance that similar phraseology is
employed, in laying down general principles applicable
to every age. For example : — ' There is no man that
hath left house, &c., but he shall receive an hundred
fold.' Here the phrase is the same as when it is said,
in the passage in question, ' There is no power but of

252 THE NATIONS.

God : ' and if the latter is restricted to the then existing
authorities, ought not the former to be explained as
applying exclusively to the men of the then existing
generation ? Again, we read : — ' There be just men to
whom it happeneth according to the work of the
wicked ; ' where the mode of expression is the same
as in the phrase, ' The powers that be : ' yet who
ever thought of regarding the sentiment expressed in
this passage as peculiar to the time when Solomon wrote ?
Besides the laws of impartial criticism require us to
explain the character of the powers spoken of by the
context, where they are described as 'not a terror to
good works, but to evil — ministers of God for good-
bearing not the sword in vain — revengers to execute
wrath upon him that doeth evil/ It is only necessary
to compare, or rather contrast, these expressions with
the character of tne then existing powers, to be con
vinced that the whole passage is descriptive of the duties
of Christians, towards, not any magistrates who may
happen to be possessed of power, but such as are what
they ought to be. Nero, who at that time wore the
purple, was in every respect the opposite of what is here
described. He was one of the most wicked monsters
that ever occupied a throne ; — a terror, not to evil works,
but to good ; — bearing the sword in opposition to every
thing that deserved protection and support ; — and exe
cuting wrath only on such as did good and shunned
evil. Do that which is good, and thou shalt have praise
of the same. Let Nero be tried by this test.* The

* The author has made a reference to Birk's Christian State in support of
his argument. The following are some of the sentences : —

'It is objected that the words of St. Paul apply immediately to the

PAUL AND NERO. 253

primitive Christians, who lived during his reign, it will
be allowed, did that which was good. They professed
and maintained the religion of the cross ; they worshipped
and served the Saviour of the world ; they waited on
the ordinances of religion with exemplary diligence ;
they faithfully discharged the relative duties of life, and
conducted themselves in an orderly and inoffensive
manner as members of civil society. And what was the
' praise ' they received in return ? Why, they were
charged with every crime : were treated with every
indignity ; were tortured by every infernal device ; were
crucified, and their bodies either thrown to the dogs, or
converted into torches with which to illuminate the
capital ! So far from the apostle's language referring to
the existing governors, then, it is more natural to regard
it as framed on purpose to reprove them, by presenting
a striking contrast. Indeed, it would be difficult to con
ceive a more cutting sarcasm on Nero and his associates
in power, than is here furnished. None but the most
blinded devotee to the exploded doctrine of passive
obedience and non-resistance, would ever think of inter
preting this passage of the then existing government.
Nor is it easy to conceive a greater insult that could be

Emperor Nero, of whom it is unutterably absurd to suppose that the Apostle
meant to invest him with any authority in religion. Hence the application,
which is untrue in this case, must be untrue in every other, and no reference
to religious authority can possibly be designed.

'This objection would be forcible and conclusive if the Apostle were
merely asserting a fact ; but if he is denning the real duty of the ruler,
which is evidently the case, it becomes quite powerless. Viewed in the
former light, the words would scarcely be true, even when limited to secular
affairs ; for Nero was often a terror to good works, and sometimes more
than to evil. St. Paul is clearly stating the true design of God's ordinance. '
Pp. 288, 289. Edition of 1847.

254 THE NATIONS.

offered to the Holy One of Israel, by whom kings reign,
than to represent such a monster as Nero as 'the
minister of God for good/ or his government as c the
ordinance of God ' which could not be resisted on pain
of damnation.

Without confounding all moral distinctions, it is
impossible to suppose that the lawfulness of a power
depends solely on the fact of its existence. The
distinction betwixt a preceptive and a providential
power, is not more consonant with reason and common
sense than with Scripture. And if it is a breach of
the obligation due to the Messiah, to set up, as his
representatives and vicegerents, persons devoid of
every requisite qualification for office, equally at
variance with the duty we owe to him must it be to
honour and acknowledge such persons when set up.
Those to whom conscientious submission is due in the
name of Christ, should certainly possess some measure
of the qualifications which Christ himself has prescribed.
It is absurd to suppose that nations, who are the moral
subjects of the Eedeemer, are bound, in obedience to
his authority, to recognise and approve of, as his
ministers, those who overlook and despise his authority,
who employ their influence in opposition to his interests,
and conduct their government on principles that are
immoral. It is, doubtless, the duty of Christians living
under a government of this description, to submit to it ;
but they are to submit to it as a chastisement sent them
by God, and to conform, for the sake of peace, to the
general order of society ; while they take care, at the
same time, to bear a full and honest testimony against

CHRISTIANS IN UNCHRISTIAN STATES. 255

its evils, and to avoid whatever is calculated to involve
them in a participation of its guilt.

Under immoral systems of government it is, happily,
possible for Christians to do many things, in compliance
with the principles of social order, and for the good of
the commonwealth, as well as of individuals, without
giving the sanction of their approbation to such systems
as the ordinance of God. These things may be done,
from regard to their own intrinsic obligation, as things
moral in themselves and required by God. There is an
obvious distinction betwixt doing what is enjoined, and
doing the same thing because it is enjoined. Lawful
authority is for the most part, though not always, to be
obeyed ; unlawful authority, never. Lawful authority
may be employed to enjoin what is not lawful; and in
this case it is not to be obeyed. Unlawful authority
may be employed to enjoin what is lawful; and, in this
case also, it is not to be obeyed. What, it may be said,
not to be obeyed even when requiring what is right !
Certainly not. The thing enjoined is to be done ; not,
however, because enjoined, but from respect to its own
intrinsic obligation springing from the law and will of
God. A wicked neighbour, usurping an authority
which does not belong to him, intrudes into my dwell
ing and commands me to worship God, to love my wife,
and to bring up my children in the fear of the Lord.
These are lawful commands ; and it is at my peril that
I neglect them ; but in doing them I am not, surely,
obeying the intruder. This distinction, betwixt obed
ience to lawful commands out of respect to the authority
enjoining them, and obedience to them out of respect to

256 THE NATIONS.

their own intrinsic obligation, is a most important one,
in a practical point of view. It enables Christians,
living under iniquitous and anti-christian powers, to do
much that is calculated to promote the good of the
community, and their own civil interests, without giv
ing the sanction of their approbation to those who
renounce the authority and disregard the law of Christ,
and thus violating their oath of allegiance to the Prince
of the kings of the earth.

Fifthly. Nations, as the moral subjects of Messiah
the Prince, are under obligation to recognise his
rightful authority over them, by swearing allegiance
to him. It is the duty of a subject to swear allegiance
to his lawful sovereign ; at least he must stand prepared
to do so when required. So is it with nations. Not
only are the inhabitants of a nation, as occasion calls
for it, to enter into sacred confederation with one
another in order to secure and defend their valued
rights and privileges, but the nation, as such, through
the medium of its authorised functionaries and by its
usual forms of legal enactment, ought publicly to avow
its attachment to the Lord Jesus Christ as its King
and Prince, to recognise his legal authority, and to
bind itself to his service by an oath. It is not supposed
that the formal act of swearing allegiance is to be gone
into lightly, or on all occasions. But, certainly, in
times of deep distress, as a means of animation and
comfort ; in times of backsliding and danger, for the
purpose of promoting stability ; as calculated to pro
mote and maintain steps of reformation ; and also as
a fit mode of expressing gratitude for public blessings,

NATIONAL OATHS TO CHRIST. 257

a nation may warrantably and dutifully engage in
such an exercise. The example of the nation of Israel,
of old, might be easily adduced in circumstances such
as these.41 From time to time, that people publicly
and solemnly recognised their allegiance to the Lord
their Redeemer.

The transaction at Sinai partook distinctly of a
federal character. The children of Israel were then
put in possession of a complete body of laws, for the
regulation of their national concerns. Stipulations and
restipulations were mutually passed. On the one hand,
the Messiah, amid a display of awful majesty, offered
them a civil constitution and moral organisation. On
the other, by the repeated declaration, 'All that the
Lord hath said, we will do,' the people formally ac
cepted the gracious offer, promised obedience to it, and
solemnly avowed their allegiance to him by whom it
was given. Possessing the nature, this transaction
received the name, of a covenant. From the gracious
covenant relation in which the people of Israel stood to
God, it is plain that, in this whole transaction, they
had to do with the Son of God as Mediator. In no
other character, could any of the guilty race of man
receive blessings from him, or promise him obedience.
Nor was there anything in the circumstances of that
people which rendered the duty in question peculiar to
them. "What was adapted to promote national pros
perity in their case, is calculated to do the same in all
cases. It is more reasonable to regard their political

41 The reader may consult at his leisure the following passages :— Neh. ix.
1-13. ; Deut. xxix. 10-15 ; Josh. xxiv. 25 ; 2 Kings xi. 17, 20 ; Ps. Ixxvi.
11 ; 2 Kings xxiii. 1-3; Isa. xliv. 3-5.

R

258 THE NATIONS.

organisation as a model to future nations, than as an
exception from all others. The faculties, powers,
passions, rights, and interests, of men are the same at
all times ; nor is there anything either local or re
stricted in those commands by which ancient Israel
were enjoined to enter into covenant with God. Indeed,
when we look into the predictions which refer to New
Testament times, we are at no loss to perceive that the
duty of national vowing to the Lord is not limited to
the Jews. ' In that day shall five cities in the land of
Egypt speak the language of Canaan, and swear to the
Lord of hosts. The Egyptians shall know the Lord in
that day, and shall do sacrifice and oblation ; yea, they
shall vow a vow unto the Lord, and shall perform it.' 42
Here it is distinctly made known that, in the days of
the Gospel, Gentile countries should copy the example
of ancient Canaan, in the matter of vowing allegiance
to the Lord. To the same effect we read : — ' Thou shalt
no more be termed Forsaken ; neither shall thy land
any more be termed Desolate : but thou shalt be called
Hephzi-bah, and thy land Beulah : for the Lord de-
lighteth in thee, and thy land shall be married.' 43 A
land is just a people in their civil capacity : and its
being ' married to the Lord ' surely denotes its being
bound to him by covenant engagement, as the wife is
to her husband.

The principle has been exemplified in more modern
times, in France, Germany, Switzerland, and the Nether
lands, as well as in our own country. The National
Covenant of Scotland, and the Solemn League entered

42 Isa. xix. 18, 20. 43 Isa. Ixii. 4.

NATIONAL OATHS TO CHRIST. 259

into by Scotland, England, and Ireland, are memorable
instances of national oaths of allegiance to the Messiah.
These were sworn and approved by the king and his
household, and by persons of all ranks in the land. This
is not the place to defend the nature of these noble in
struments, to shew their obligation on posterity, or to
speak at large of the guilt these nations have incurred
by their perfidious neglect of them. These are topics,
indeed, of no mean importance in themselves, besides
being worthy of very serious consideration at the present
time, in connection with existing agitations and dis
cussions. But we have to do with them now only as
accredited and interesting exemplifications of the national
duty of swearing allegiance to the Eedeemer. It has
been much the practice of a flippant generation to laugh
at ' the Covenant ' and ' the Solemn League/ as the pro
ducts and signs of an illiberal and unenlightened age ;
but it may fairly be questioned, on the authority of the
best historians, whether our country ever appeared in a
more dignified attitude than during the period in ques
tion, or whether a kingdom can ever be more dutifully
or appropriately employed than in solemnly and sincerely
vowing to him, by whom kings reign and princes decree
justice, the Prince of the kings of the earth.

There is still another duty of nations to the Eedeemer,
to which, from its importance, we shall devote a separate
chapter.

It is impossible, in the meantime,* to review what

* The remainder of this chapter was added by the author in the second
edition.

260 THE NATIONS.

we have written on the Mediatorial dominion over the
nations, without reflecting that this department of the
Redeemer's administration and glory has not met with
sufficient attention. Its importance it is impossible to
deny. Yet it is lamentable to think how inadequately
it has been appreciated. By some it is almost entirely
overlooked and treated with neglect. By others it is
denied and speculatively opposed. It is easier to account
for, than to vindicate or excuse, such conduct. What
friend of Messiah the Prince but must lament, deeply
lament, such a state of things ? Oh, that men would
throw aside their prejudices, and not suffering them
selves to be warped by their supposed temporal interests,
would come forward and at all hazards acknowledge the
Redeemer as ' Governor among the nations ! '

The doctrine in question is entitled to occupy a pro
minent place in the contending of the witnesses ; it
forms a chief part of the word of Christ's patience, for
which his disciples are to lift up a clear and manly
testimony before an ungodly world and rebellious nations.
Instead of being passed over altogether, or thrown into
obscurity, or treated with a mere passive assent, it ought
to stand conspicuously out in the Church's creed, to be
frequently brought forward by her ministers, and clearly
unfolded in all its grand associations, in all its practical
bearings, and in all the fulness of its consoling power.
It should be held up to the nations of the earth to re
prove them for their past rebellion, and to admonish
them regarding their future procedure. It should be
urged upon them, as calculated to remind them of the
high and sacred duties they owe to the Messiah, of their

EFFECT OF THE MEDIATORIAL POWER. 261

obligations to respect his glory, to take his law as their
rule, to have regard to his authority in the choice of
their office-bearers ; and in the subjection they yield to
them, to swear allegiance to his crown, and to extend
countenance and support to his Church upon earth. Nor
should it be omitted to remind them of the divine dis
pleasure they incur, and the judicial visitations to which
they expose themselves, by pursuing, as too many of
them do, a course of unhallowed rebellion against the
King of kings.

( 262 )

CHAPTER IX.

MEDIATORIAL DOMINION OVER THE NATIONS, CONTINUED.

Sixthly. It is the duty of nations, as such, to have
respect to religion.

This is a point which, from its intimate connection
with the Mediatorial dominion, its vast importance in
itself, and its being a subject on which the public senti
ment at the present time is greatly divided, demands
particular consideration.

That civil government has anything to do with religion
is by many pointedly denied. Every sort of alliance
betwixt Church and State, is condemned as unlawful and
unscriptural. Not content with exposing the abuses
of existing civil establishments and seeking their refor
mation, their entire overthrow is demanded, and the
very principle on which they are founded held up to
unmeasured reprobation. We are not blind to the evils
that prevail in the national churches of our land, and
should be sorry that anything we might say should
have the effect of perpetuating or palliating these in the
least. They are too palpable to be overlooked, and too
great to admit of being justified. We are not prepared
to approve of the nature even of the connection subsisting
between Church and State in our existing establishments;
and, of course, we frankly admit that it is not a reforma-

DEFINITIONS. 263

tion of abuses merely, but an entire constitutional
change that is needed. Nevertheless, believing as we
do that it is the duty of nations to concern themselves
about religion, that consequently a union between Church
and State, of an unexceptionable kind, is capable of
being formed, and, moreover, that the formation of such
a union is not only lawful in itself, but dutiful and
obligatory, we are anxious that the principle should be
distinguished from the corruptions that have been grafted
upon it. In lopping off and giving over to merited
destruction the excrescences, it is not necessary that the
root should be destroyed. In the preservation of the
principle, we see involved the glory of the Messiah, the
good of his Church, and the best interests of civil society
itself. For this reason, and not by any means to uphold
or apologise for existing corruptions, in whose mainten
ance we have no interest, and for whose continuance we
have no wish, we are induced to submit the following
statements respecting the duty of Christian nations
towards the true religion of Jesus.

It is of consequence, in every controversy, that parties
have a distinct idea of the point in dispute. The things
in which they agree and those in which they differ,
ought to be well understood. In the present instance,
it may not be easy to give unexceptionable definitions.
"We beg attention, however, to the following distinc
tions :—

It is not, whether it be the duty of a Christian nation
to establish a false religion ; — but whether it be not its
duty to establish the true religion.

It is not, whether it be the duty of the Church of

264 DUTY OF NATIONS.

Christ to seek alliance with a heathen, anti-christian,
and immoral State ; — but whether it may not enter into
alliance with a government, possessing the character,
and subserving the purposes of tlie moral ordinance of
God.

It is not, whether it be the duty of the State merely
to afford legal protection, or positive toleration, to the
true religion ; — but whether it be not its duty to ex
tend positive favour, encouragement, and support, to
the Church of Christ.

It is not, whether the Church of Christ may not exist,
and even prosper, without the favour, encouragement,
and support, of the State ;— but whether it may not be
the duty of the State to extend such countenance to the
true religion.

It is not, whether the State has power in and over
the Church, so as to interfere in any way with her
internal jurisdiction and management ; — but whether it
be not competent to, and the duty of, a Christian State
to frame regulations about the Church, or respecting
the external interests of religion. Whether, in short, a
Christian State be not possessed of power circa sacra,
although having no authority whatever in sacris.

These statements will help to limit and explain the
point on which the present discussion turns. And,
without adopting any of the definitions of a civil estab
lishment of religion that have been given, either by
their friends or by their enemies, or venturing on any
definition of our own, the proposition we design to
explain, confirm, and defend, is this : — THAT IT is THE

DUTY OF A NATION, AS SUCH, ENJOYING THE LIGHT OF

CHURCH AND STATE. 265

REVELATION, IN VIRTUE OF ITS MORAL SUBJECTION TO THE
MESSIAH, LEGALLY TO RECOGNISE, FAVOUR, AND SUPPORT,
THE TRUE RELIGION.

In this discussion when we make use of the term
State, we mean a civil government possessing the char
acter of the moral ordinance of God ; and when we
speak of the Church, we mean the Church possessing and
maintaining the true religion of Christ.

First. This proposition is but a natural and necessary
inference from the fact, already established, of national
subjection to the Messiah. Nations and their rulers
are, as we have seen, the subjects of Christ. They are
under, not only his providential control, but his moral
authority. Now the religion of Christ, that is to say,
his Church or spiritual kingdom, must be to him an ob
ject of the deepest interest ; it is that, indeed, to which
everything else is subordinate. To it, of course, the
nations of the world must be subordinate ; and if so, is
it not utterly inconceivable that they should be freed
from all obligation to have respect to the interests of
religion? Indeed, it sounds paradoxical or self-contra
dictory, to say, that nations, which hold so prominent a
place among the moral subjects of the Messiah, should
be not only exempted, but absolutely prohibited, from
taking any concern about that which is dearest to the
heart of their Sovereign. The dominion of the Head
of the Church over civil society, renders it, not only
expedient and safe, but dutiful and obligatory, for
nations, as such, to interest themselves about the true
religion. The doctrine of the Mediatorial headship over
the nations, lays a firm and ample foundation for an

266 DUTY OF NATIONS

alliance between Church and State, which has been rashly
pronounced to be in every case unlawful, unchristian,
and sinful. While this doctrine is admitted, it will be
difficult to refuse the legitimacy of the inference in
favour of the alliance in question. If men would only
look, without prejudice, at the plain testimony of
revelation, there might be less disputing on this point.
Does not the apostle Paul speak of God having put
all things under the feet of Christ, and 'given him
to be Head over all things to the church ? ' Mark the
language. It is not only 'Head overall things;7 but
'Head over all things to the Church.' It is for the
sake of the Church that he is invested with universal
regal authority : in other words, the end of Christ's uni
versal Mediatorial dominion is the good of the Church.
Thus far, all is clear and undeniable. But the nations
are among the 'all things,' over which Christ is ap
pointed ; Head/ It follows, then, that Christ is appointed
Head over the nations for the good of the Church. If so,
there must be some way in which the nations are capable
of subserving the interests of the Church. Is it possible,
then, to conceive that it is not the duty of the nations
to promote, by every means in their power, the good of
the Church ? Is it conceivable that nations are not
under obligations to advance the very end for which
they are placed in subjection to Christ? Believe this who
can. To us it appears that, although there were not
another passage on the subject in the whole Bible, that
which we have now in view should be sufficient to
prevent us from giving our assent to the proposition
that the nations have nothing to do with religion.

TO PROMOTE THE WELFARE OF THE CHURCH. 267

We are not unaware that an inference of an opposite
nature has been drawn from the Mediatorial dominion
over the nations. The argument is this : — Christ as
Mediator is governor of the nations — he does not govern
the nations immediately, but has delegated this to the
people — the people, however, are almost universally*
wicked — it is, therefore, absurd to suppose that the
Redeemer should commit the care of his Church to the
wicked. But, in this mode of reasoning, there are several
fallacious and mistaken assumptions. It is, first of all,
assumed that the theory of an establishment supposes
that Christ commits his Church to the care of his civil
government, whereas all that it implies is that it is the
duty of the civil government to extend countenance and
protection to the Church of Christ. There is, farther,
the unreasonable and pernicious assumption, that organ
ised civil society and the world lying in wickedness are
one and the same, whereas the one is the kingdom of
Satan, who is the god of this world, and the other a
moral ordinance of God. Moreover, while it is ad
mitted that Christ has committed the power of govern
ment, in some sense, to the people, it is forgotten that
he has, in his Word, both commanded the people to
qualify themselves for the right use of this power,
and furnished them with an infallible rule to guide
them in the exercise of it.

Secondly. The manner in which the object of the
magistrate's office is described in the New Testament,
confirms and illustrates the preceding observation. He
is the minister of God for GOOD, and a terror, not to
good works, but to the EVIL. The terms good and evil

268 DUTY OF NATIONS.

are expressed without limitation or restriction ; and,
without some other information than the passage itself
furnishes, we are surely not warranted to conclude either
that offences against religion form no part of the evil
wrhich it is the duty of the ruler to discourage, or that
the interests of true religion form no part of the good
which it becomes him to promote. ' Had it been said/
writes Dr. Willis, ' power is an ordinance merely to
enforce common justice between man and man, or to
protect one from another's violence ; and had the ideas
of justice and protection been carefully limited according
to the modern theory, which, by the way, circumscribes
them almost as arbitrarily as the Scripture terms, good
and evil themselves ; — had it thus defined the magistrate's
province, then our controversy with those who are ever
alleging that secular things only fall within his care,
were at an end. But let it be observed, no such limita
tion is introduced. It is not said, indeed, on the other
hand, what offences the magistrate is to resent under
the head of evil, nor how far, and by what means, he
is to promote good. But we ask, Does not the burden
of proving that offences against religion are excluded
from the one, or that the positive advancement of that
cause is not included in the other, lie upon our opponents?
The analogy of the Old Testament entitles us to call for
this. But our right to call for it rests on the broader
ground of the moral relation in wrhich the ruler, as well
as the nation, stands to God ; — a moral relation for which
the moral law must be the rule. We claim, on this ground,
a positive right to interpret the expressions above quoted
in a larger sense. We must remind him who would

"GOOD" INCLUDES THE CHURCH. 269

restrict the province of the civil authorities to the second
table of the law, that crimes against the first table are
not only, at least, equally offensive to the God of nations,
but equally injurious to the safety of the State. Outrages
on the Majesty of heaven, open contempt of the mys
teries and the rites of religion, are more to be dreaded
by society than even fraud or oppression, and will more
certainly work a nation's ruin. And, on the other hand,
the good connected with the encouragement of sound
morals, and the diffusion of Christian truth, is more valu
able than any resulting from the wisest human policy,
acting merely on the selfish principle of man. We do
not, then, forget that the more immediate end of civil
government is the outward order of the community. But,
if every ordinance of God is bound, as it surely is, to seek
its end in connection with his glory who ordained it, they
who rule may not warrantably regard with indifference
the best, because the divinely-appointed means of moral
ising and civilising the human race. And besides that
in this view Christianity comes into the contemplation
of a right and wise policy — surely he who is God's
minister for good must be bound, as far as secular power
may go, to second its higher object.'4

Thirdly. The Scriptures of the Old Testament un
doubtedly contain divinely-approved examples of such
a connection between Church and State as that for which
we contend. Under the Patriarchal economy (which,
by the way, bore a closer resemblance, in many respects,
to the Christian dispensation than did the Jewish), we
meet with a striking combination of things civil and

44 National Establishments, &c., page 32.

270 DUTY OF NATIONS.

ecclesiastical in Melchizedec. This remarkable person
was both a king and a priest. 45 He was £ king of
Salem'- -that is, a prince, a monarch, possessed of
regal authority, and exercising civil dominion over a
particular district more or less extensive and populous.
He was also ' priest of the most high God/ — that is,
invested with the sacred functions of the sacerdotal
office, and appointed to treat with God on behalf of
men by means of sacrifice. These offices were real,
not figurative merely. His bringing forth bread and
wine to Abraham, when returning from the slaughter
of the kings, was a regal act ; his blessing Abraham,
and receiving from him tithes, distinctly recognise
his sacerdotal character. Now, the fact of these offices
being combined in the same person — whatever design
there may have been to point forward by it to him
who sits 'a priest upon his throne' — shews that there
is no such incompatibility between things civil and
sacred as to render all union of them necessarily
sinful and improper. It is utterly inconceivable that
Melchizedec was required, either, on the one hand,
to abstain from any exercise of his regal functions
which might subserve the ends of his priesthood, or,
on the other, in the discharge of his sacerdotal func
tions to avoid having any regard to the civil interests
of the people over whom he ruled. Such a separation
of objects and interests may be pronounced to have
been, in the circumstances, impracticable, and, to say
the least, unnatural. This is sufficient to convince
us that it was not required ; and we may safely con-

45 Gen. xiv. 18 ; Heb. vii. 1.

ALL JEWISH HISTORY. 271

elude that Melcliizedec, in acting in the double
capacity of king of Salem and priest of the Most
High God, felt no jarring of claims, no Jealousy of
interests, but the most perfect harmony and co-opera
tion between the functions of his respective offices.
Here, then, we have one example, at least, of the
combination of things civil and sacred possessing the
authority and approbation of God, as it is spoken of in
the Scriptures, not only without censure, but with
obvious commendation.*

We have another example, under the Mosaic economy,
in the case of the Jewish kings. Into the nature or
details of the civil establishment of religion under
the law, it is not necessary that we should here enter.
"We have at present to do with the fact that legal
countenance and support were given, under that dis
pensation, to the Church. That Moses, and Joshua,
and David, and Solomon, and Hezekiah, and Josiah,
concerned themselves, in their capacity of civil rulers,
about the interests of religion, about the erection of
places of worship, the support of the ministers, the
removal of obstructions, and the correction of abuses,
will not be denied. This is all that we require for our
present purpose. It proves, beyond all controversy,
that union of Church and State is not necessarily,
abstractly, or in itself sinful, else it never could have
received the sanction of divine approbation at any time.
There may be room for discussion as to the kind of
union that happens to exist, or that may be proposed to
be formed ; or as to the expediency of forming a union

* Inglis's 'Vindication of Ecclesiastical Establishments/ p. 25.

272 DUTY OF NATIONS.

at all in certain given circumstances, but the undeniable
fact of its having once existed and that for a lengthened
period wifh the express approval of heaven, demonstrates
that there is nothing sinful in the thing itself. This,
one should think, ought to teach a lesson of moderation
to our opponents, in the denunciations in which they are
accustomed to* indulge."'" However unsparing in their
censure of abuses, or decided in their opinion of in
expediency, they ought to beware of even seeming to
cast a reflection on the wisdom and rectitude of the
Almighty, by unceremoniously pronouncing all civil
establishments of religion as, in their very nature and
tendency, unscriptural, anti-cliristian, oppressive, un
just, and essentially sinful. Is there unrighteousness
ivith God ? God forbid. Shall not the Judge of all
the earth do right ? And, as if to teach us, in the
most impressive manner, the perfect compatibility of a
friendly alliance between civil and ecclesiastical matters,
— as if to make it palpable to all and for ever, that
there is nothing incongruous in the union of the king
and the priest, the throne and the altar, the sceptre and
the censer, the crown and the mitre, — at every stage of
the Jewish history we meet with two distinguished
characters, the one civil and the other sacred, acting
together a conspicuous part, and exhibiting the most
perfectly harmonious co-operation. Such were Moses
and Aaron, Joshua and Eleazar, David and Abiathar,
Solomon and Zadok, Hezekiah and Azariah, Zerubbabel

* When this book was written the voluntary controversy was at its
height, and language was used on both sides of a kind which has, happily,
long ceased to be heard. — ED.

LAWFUL USE OF OLD TESTAMENT. 273

and Joshua. These are the two anointed ones that stand
by the Lord of the whole earth ! 46

To all this it may be said, in reply, that these are
Jewish things, that they belong to a system which has
' vanished away/ and furnish no pattern for the imita
tion of believers under the New Testament dispensation.
It is admitted that there were some things peculiar in
the Jewish establishment, which succeeding nations are
not bound to imitate. But it will not surely be con
tended for, that the whole was peculiar ; there were
certainly some things about it both moral and exemplary ;
and the question is, whether the duty of the civil ruler
to interest himself about religion was not one of these
things. ' It is not pleaded that all the actions of rulers
among the Jews are imitable by Christian magistrates,
or that the latter have exactly the same power which
was allotted to and exercised by the former. . . . But
it will not follow from this, that we can draw no argu
ment from the conduct of Jewish rulers, to establish
the warrantableness and duty of Christian magistrates
employing their power in support of religion. Some are
ready to conclude that the argument is entirely set aside
when it is allowed that there is not an absolute sameness
between the two cases. Nothing can, however, be more
unfounded than this conclusion. Such a mode of reason
ing is of the most dangerous tendency ; and, if applied
in all the extent to which it will lead, it would cut off
the practical use of the greater part of the Old Testament.
According to it, no argument could be drawn from the
approved examples which it records, of persons of any

46 Zech. iv. 14.

274 DUTY OF NATIONS.

rank, or in any station, of parents or children, husbands
or wives, masters or servants, because many of their
actions were peculiar, or clothed with extraordinary cir
cumstances. . . . The apostle argues for the support of
a Gospel ministry from that which was given to the
Levitical priesthood ; but his argument did not imply
that they should be supported exactly in the same way
(1 Cor. ix. 13, 14). The priestly and prophetical offices
were extraordinary and typical, in a sense in which the
regal among the Jews was not ; yet we do not scruple
to illustrate the office, and enforce the duties of ministers
of the Gospel, from those of the priests and prophets,
especially in their actions with reference to the public
state of religion, and in advancing reformation. The
judgments inflicted upon the Israelites in the wilderness
were in many respects peculiar, yet the apostle holds
them out as monitory ensamples to the Corinthians
(1 Cor. x.). The prayer of Elijah was extraordinary, yet
the apostle James urges it as exemplary to Christians
(James v. 16-18). And shall we suppose that the actions
of Jewish magistrates form a single exception, and that
they were so peculiar, that we cannot reason from them
in the way of example or analogy ? . . . Persons may
affect to talk of the difficulty of ascertaining what is
moral and exemplary from what was peculiar ; and by
dwelling on the more intricate cases, may endeavour to
lead away the attention from the subject altogether.
But why should it be magnified, and represented as
insurmountable, any more than others of a similar kind ?
The peculiarity of the divine government of Israel, or,
as it is commonly called, the theocracy, consisted in

JEWISH POLITY FOR LIGHT TO THE WORLD. 275

general in two things ; in a system of laws which was
immediately given to that people from heaven : and in
the exercise of a peculiar providence in supporting and
sanctioning that system, by conferring national mercies
and inflicting national judgments, often in an immediate
and extraordinary way. Now why are not the difficulties
which are started as to the application of the first of
these, urged also as to the application of the last ? If
we cannot apply what is said in the Old Testament,
concerning the duty of the rulers and nation of Israel
respecting religion unto Christian nations and rulers,
because the former were under a peculiar law ; then we*
cannot apply what is said in the Old Testament, respect
ing the judgments denounced against the nation and
rulers of Israel, unto Christian nations and their rulers,,
because the Israelites, as a people, were under a peculiar
providence, which constituted a part of their theocracy.
The same distinctions will remove the difficulty in both

cases.547

To these extracts from a source of hi^ii authority, we

O «/ ••

beg to add the following judicious remarks by an acute
and able writer on the same subject. 'We cannot
discern any evidence of the Old Testament example of
a church establishment being a ceremonial thin 2^. Nor

o o

can we believe that any reader of the Old Testament,
unbiassed by system, in reading of the pious care of a
David and a Solomon, a Hezekiah, a Josiah, and others,
for the building, repairing, and purifying, the house of
God, could have reckoned this an exercise of kingly
authority, only fitted for the period of the church's

t47 M'Crie's Statement, pp. 121-128.

276 DUTY OF NATIONS.

nonage. There is something in it which recommends
it to the best feelings of the heart, as worthy of all
times and countries. We are confirmed in this when
we recollect that it was not only to be a figure of the
church to come, that the Almighty set apart that peculiar
people ; it was also to be a witness to the nations around,
for the one living and true God, in opposition to their
universal idolatry. We see that while the ceremonial
worship was evidently ordained for one country, and
was therefore impracticable for other nations, being in
fact as a sort of wall of partition between Jews and
Gentiles ; yet in the great features of their national
policy, it was intended by God that other nations should
observe and learn from Israel.48 If, then, the care of
the Jewish princes about the affairs of religion had not
been a duty to be imitated by others, it is certain that
the polity of that nation, set up as God's witness to
mankind, was, throughout its whole duration, fitted to
confirm them in a great and prevalent error. The laws
of all nations took cognisance of religion. Now, we see
that the manners and worship of the Jews in almost all
circumstances, were so framed as just to be contrast to
the manners and worship of the heathen. Strange, if
this was so great an error, I mean the principle of a
national recognition of a Deity, that the most prominent
part of the Israelitish constitution should have been
fitted rather to perpetuate than to correct it ! What
nation, looking on, but must have deemed this one of
the very points in which Israel was "an understanding
people." How could they look at its religious character

48 Deut. iv. 7, 8 ; xxviii. 10 ; xxix. 24 ; xxxii. 27.

EXAMPLES NOT JEWISH. 277

at all, without being impressed with the lesson, that the
acknowledgment of the true God is the first duty of
states and highest honour of princes ? "Why they did
not learn of them more to profit, it does not fall to us
here to explain. But we are sure it was in the plan of
Providence, — even while the typical institutions could
not be adopted by them as nations, and the mystery was
to be " hid for ages," — that the great principles of natural
religion should be visible in the church and state of the
peculiar people, and so far make the heathen inexcusable.
Just, then, as the reasons specified in the judicial law
itself shew that certain statutes above referred to were
of moral and perpetual obligation, so do these reasons
appear to us conclusive, as proving that the precedent
of a national establishment of the church is available as
a moral example/ 49

So much in reply to the objection by which it is
attempted to neutralise the argument from Old Testa
ment examples, namely, that these examples are Jewish.
But it may not be irrelevant to remind our readers
that the Old Testament contains others besides Jewish
examples. We have already specified an instance, before
the Mosaic economy, in the case of Melchizedek ; and
we now beg leave simply to remark that several instances
are on record of Gentile princes who, with marked
approbation and distinguished success, employed their
influence to promote the welfare of the church. Cyrus,
king of Persia, issued a decree respecting the rebuilding
of the house of the Lord at Jerusalem, and we are ex
pressly informed that it was the Lord who stirred him

49 Willis on National Establishments, &c., pp. 85-88.

2;3 DUTY OF NATIONS.

up to do so. 50 Darius afterwards published an edict to
the same effect. 51 Another regal enactment of the same
nature was passed by Artaxerxes.52 These are examples
the force of which cannot be set aside on the score of
being Jewish : and yet they were highly approved.
c Blessed be the Lord God of our fathers/ said the pious
and patriotic Ezra, in grateful acknowledgment of the
divine goodness, ' who hath put such a thing as this in
the king's heart, to beautify the house of the Lord which
is in Jerusalem.'

Fourthly. From the examples just adverted to, it
may be inferred to be agreeable to the light of nature or
sound reason, that nations should interest themselves
in religion. The cases we have specified may be said
to be extraordinary, but the fact that almost all nations,
ancient as well as modern, barbarous as well as civilised,
have incorporated with their constitutions laws respect
ing religion, shews that these extraordinary impulses were
in accordance with the dictates of nature. AVe wait not,
however, to argue from this fact, but avail ourselves of it
only as introductory to some observations on the intimate
connection subsisting between religion and civil society.
The church and the state, so far from being diametrically
opposed, are intimately connected, capable of friendly
co-operation, and fitted to exert the most happy mutual
influence on each other. On the one hand, there is
much that religion can do for a nation ; and on the other
hand, there is much that a nation can do for religion."'

80 Ezra i. 1-4. 51 Ezra vi. 8-12. 62 Ezra vii. 12-20.

* The author has here made a reference to certain pages of Birks's Chris
tian State which contain the following sentences : —

* The general laws of Christian duty, when applied to the case of rulers,

WHAT RELIGION CAN DO. , 279

Let us, first of all, see what religion can do for a
nation. True religion, apart from the influence it is
fitted to have on the inhabitants and rulers of a country
individually, cannot but affect beneficially its civil
institutions and interests. "Whether the government
be monarchical, aristocratical, democratical, or mixed, it
is not difficult to see that religion must have a mighty
effect in directing it toward the ends it is designed to
subserve, and guarding it against the evils to which it
is incident. Eeligion alone can effectually guard the
monarch against an arbitrary abuse of his prerogative,
tyrannical oppression, and rapacious aggrandisement ;
or can teach him to feel and to act as the father of his
people, and thus at once enable him to promote their
good and merit their affection and confidence. Eeligion
alone can restrain the nobles of a land, from seeking
the supposed welfare of their own order, at the expense
of that of the humbler classes of society. Nor can any

lead us to infer that his aim ought not to be, as many conceive, barely to
secure property and life by motives of compulsion and fear. The wise
distribution of wealth and its right improvement should be the objects of
his policy, far more than its mere accumulation. Even in his efforts to secure
the temporal prosperity of the nation he needs religious truth, and its open
confession, to qualify him for the task. . . . What is the true character
of a national policy framed on these maxims [those of an entire divorce
of religion from thestate], and where are they carried out consistently to
their natural issue ? . . . The whole system, like some chemical mixtures,
detonates and explodes when the least gleam of sunlight from eternity
breaks in upon its quiet darkness. . . . Wherever the light of Christianity
has shone, the nations which have drunk its truths most deeply have risen
the most, even in outward greatness ; and when it has been quenched in the
mere spirit of religious strife or superstitious darkness, their strength has
commonly begun to decay. Though a fitful gleam of worldly greatness
may be secured where the truths of religion are despised and cast away, the
world has never seen a state openly irreligious and profane that has been
more than a meteor flashing with a momentary brilliance, and then setting
swiftly in darkness.'— Pp. 140-144.

280 . DUTY OF NATIONS.

tiling but true religion ever prevent the claims of popular
liberty and rights from degenerating into licentiousness,
and issuing in tumultuary anarchy. Eeligion is requisite
to teach legislators to have respect, in their enactments,
to the honour and decrees of the supreme Lawgiver,
rather than to the unstable dictates of worldly ex
pediency. In courts of law and justice, religion is well
calculated to disengage civil enactments from that em
barrassing ambiguity which goes far to defeat their end ;
to put a stop to the pernicious practice of pleading any
cause however bad ; to place an effectual barrier to the
taking of bribes, which blind the eyes even of the wise ;
and to inspire with a sacred regard, at all times, to
moral rectitude and honesty.

Eeligion is favourable to liberty. By checking
selfishness, inspiring benevolence, and teaching a strict
moral equality, it proves itself decidedly friendly to
the rights of the people ; while, by its opposition to
injustice and oppression, it directly tends to suppress
whatever is unfavourable to freedom. Without religion,
nations may aim at freedom, but they can never attain
it ; and even although they could, they would be unfit
for enjoying it, for, to the end of time will it hold true
of communities as of individuals, that ' whom the Son
makes free, they and they only are free indeed/

It might even be shewn that religion is fitted to
operate favourably in regard to national wealth, by
securing industry ; by restraining indulgences injurious
to health ; by hindering all profuse and foolish expendi
ture of public money ; and by preventing to a great
extent, and at all events ameliorating, the evils of

RELIGION SECURES PEACE. . 281

pauperism which spreads like a leprosy over an immoral
population. However despised and overlooked by worldly
economists, the statement will be found to rest on a basis
of immovable truth, that godliness is profitable unto all
things, having promise of the life that now is, and of that
which is to come.*

It requires little penetration to see how religion is
subservient to the peace of a nation. It is directly
opposed to those false views of national honour, which
would associate the glory of a people with the pomp and
circumstance of war. Martial music, glittering arms,
mustering troops, and far-spreading conquest, have about
them a glare by which men are apt to be deceived.
It should never be forgotten, however, that war is at
the best a necessary evil, and inseparably connected with
bloody carnage, fell bereavement, territorial devastation,

* Very striking remarks of Canon Birks on the necessity of true religion
to sound political economy, are here referred to by the author — pp. 153-160.
He called the attention of his students to them, and rejoiced in receiving
confirmation of his views from such a quarter. ' To create riches, and in
creating to diffuse them so as to ensure the solid well-being of the State, to
preserve the people from the double curse of cankered gold and luxurious
profligacy — these are tasks which require the knowledge of higher truths,
and a heavenly wisdom in those who would indeed fulfil them. . . .
Wealth is not measured by gold and silver ; for these change their value
continually. It does not consist in bales of merchandise ; for these ruin the
producers when no market can be found for them. It is not measured by
the labour bestowed on production ; for labour itself may be wasted on use
less follies, or on things worse than useless, the fuel and incentive of wicked
ness and crime . . . Every theory of its nature must be worthless which
does not distinguish real from illusive wants, and measure the former by a
true standard, derived from the real, solid, and lasting interests of mankind.'

It might have been added, as a matter of history, that each of the great
world-empires of antiquity went down under the sheer weight of its precious
metals, that is, perished through the effeminacy and moral corruption
engendered by fulness. The experiment now being made, under the govern
ment of the Mediator, on modern nations, is how far faitlif ul use of the leaven
of divine truth will avert from them the same fate. See p. 283 infra. — ED.

282 DUTY OF NATIONS.

and a long train of horrible, nay, indescribable miseries.
Eeligion directly tends to promote the blessings of
peace. Securing peace with God, it inculcates peace
between man and man ; it puts a check to those ambi
tious designs and wicked passions which will be found,
on the one side or on the other, or perhaps on both, to
originate those wars which prove a scourge and a curse
to mankind ; while it teaches all to aim at bringing about
that happy predicted state of things, when men shall
beat their swords into ploughshares, and their spears
into pruning-hooks ; nation shall not lift up sword against
nation, neither shall they learn war any more.

Eeligion can alone secure the true morality of a
nation. Its sanctions are powerfully calculated to
restrain those outbreaking^ of injustice and violence
which the laws of civil society are designed to repress,
and against which mere human enactments and punish
ments will be found but an ineffectual safeguard. Nor
can any thing but true religion present effectual barriers
to that torrent of impiety and profligacy, against which
no penal laws can be directed, but which powerfully
tends to sap the very foundations of national prosperity,
and to call down the curse of God upon a people.

In short, without religion no nation can feel itself
secure. Ungodliness provokes the anger of the Lord,
and, like Israel of old, the nation that neglects religion
and gives itself up to iniquity, will not be able to stand
before its enemies. It may truly be said of such, Their
defence is departed from them, for, by so doing, they
incur the displeasure of Him who is the only sure
defence and refuge in the day of trouble. AYarriors and

THE CHEAP DEFENCE OF NATIONS. 283

statesmen may affect to despise all this, while they put
their trust in human wisdom and prowess, but God can
soon teach them that it is religion alone that can render
a country invincible ; that the prayers of the godly are
more to be trusted than swords of steel, — the sighs of
true penitence a surer safeguard than all the thunders
of artillery. Eeligion is, in truth, 'the cheap defence
of nations/

These remarks, on the connexion between true religion
and the welfare of a civil community, are supported
alike by Scripture, reason, and history. KIGHTEOUSNESS

EXALTETH A NATION, BUT SIN IS A REPROACH TO ANY

PEOPLE ( Prov. xiv). 34. This sacred maxim is illustrated
by all history. The nation of Israel was most prosperous,
when it was most religious, under the pious reigns
of David and Solomon. And when did it become an
abomination, and a hissing, and a destruction, but when
it departed from the Lord, and filled up the cup of its
iniquity by rejecting the Messiah ? The same thing
might be said of other nations of antiquity. The period
of their greatest prosperity will be found to be that of
the greatest prevalence of public virtue. It has been
remarked, that, in proportion to the prevalence of truth,
justice, benevolence, and industry, were their glory and
splendour ; while their decline and final overthrow were
marked by luxury, voluptuousness, envy, injustice, and
vain-glorious ambition. ' The nations which have been
hurled down from the supremacy which they formerly
possessed, perished not from the wrant of resources, but
of the courage and the skill to use them. God had
taken their hearts from them, and they fell into an evil

284 DUTY OF NATIONS.

snare. They bowed down under the load of uurepented
sin, and submitted their necks to the conqueror. Baby
lon, Persepolis, Greece, Rome, and Constantinople, were
fuller of wealth and arms on the day that they opened
their gates to the conqueror than when poor and few in
numbers, but resolute in spirit, they first started in the
career of victory. Had God restored to them the mind
of their forefathers, they would soon have rolled back
the battle from their gates, difficulties and dangers
which were bringing on their speedy doom would have
disappeared as a dream, and with united hearts and hands
they would have re-edified to more than their former
height their temples and their bulwarks. But sin, with
the power of an avenging God, is the ruin of every
people. He turns their wisdom into folly, and their
strength into weakness. All these curses shall come
upon thee, and shall pursue iliee and overtake thee,
till thou be destroyed, because ihou hearkenest not unto
the voice of the Lord thy God, to keep his statutes and
his commandments ivhich he commanded thee. Because
thou servest not the Lord thy God with joy fulness and
gladness of heart for the abundance of all things, there
fore shalt thou serve thine enemies which the Lord shall
send against thee, in hunger and in thirst, and in
nakedness, and in want of all things ; and lie shall put
a yoke of iron upon thy neck until he hath destroyed
thee.'53

Such being the close connexion between religion and
the best interests of civil society, passing strange were
it, indeed, if nations were not at liberty, nay, were not

63 Douglas's Prospects of Britain, pp. 16, 17.

THE ARGUMENT. 285

under obligations, to interest themselves about religion.
It will be difficult to shew that there is any one thing
which can contribute more directly or extensively to the
true prosperity of a kingdom than religion ; and yet
we are asked to believe that this one thing a kingdom
must do nothing to introduce, to support, or to diffuse !
Every nation is surely bound to use all lawful means of
advancing its prosperity ; and are we to be told that the
means which, above all others, tends most powerfully to
this end, is one of which it is unlaw'ful for a nation to
avail itself ? True, the direct and immediate end of civil
government is not the maintenance of religion, but the
promotion of order, peace, and justice. Yet religion
being a means, an eminent means, to the attainment of
this end, no government, having the opportunity, can
neglect to improve it, without incurring the guilt of
neglecting its own true welfare.

As religion can do much for a nation, so a nation has
it in its power to do something (may we not say much
also ?) for religion. It is admitted to be a difficult
matter accurately and minutely to define the line and
extent of the magistrate's power, circa sacra. We have
before remarked, that the church of Christ is strictly
independent of the state. Civil rulers, we repeat, have
no right to dictate to her her creed ; to institute her
ordinances ; to appoint her office-bearers ; to control her
government or discipline ; in short, to interfere in any
one way with either her constitution or her administra
tion. All this we firmly maintain. Yet are there many
things which, it appears to us, a Christian nation, through

286 DUTY OF NATIONS.

the medium of its rulers, has it in its power to do for
the true religion.

The civil magistrate can extend protection to the
church, in the profession of her creed, in the exercise of
her worship, in the administration of her ordinances, in
the enjoyment of her privileges, and in the possession of
her undoubted rights and liberties. These are all capable
of being outwardly assailed ; but having in herself no
power of defence from external attack, she is entitled to
look for this to the collateral ordinance of civil govern
ment, which possesses the power required, and is under
obligation to exert it for this end. Thus much is unques
tionably supposed, in those who are described as ' the
shields of the earth' being spoken of also as ( nursing
fathers to the church/ — a character which they could ill
sustain without throwing the strong arm of protection
over their tender charge ; as well as in the circumstance
of its being specified as one end why Christians should
pray for those in authority, ' that they may lead a quiet
and peaceable life in all godliness and honesty/ This,
we believe, will be readily admitted ; but what we con
tend for, is, not a vague passive toleration of the true
religion, in common with all manner of false and heretical
systems, but an active, formal authoritative protection of
the true religion, to which the others have no right, and
which consequently they ought not to receive.

The nation is capable, also, through its function
aries, of giving a judicial or .legal recognition to the
true religion. The confession of the church's faith
may be adopted and ratified by the state, without
the state being at all chargeable with the iniquity

THE STATE SHOULD EECOGN1SE THE CHURCH'S CREED. 287

of dictating to the church what shall be her creed.
The authoritative sanction of the magistrate can add
nothing, indeed, to the evidence, or weight, or obli
gation, or authority of the truths to which it is ap
pended. Nothing of the kind. Nevertheless, such an
act of legal recognition or ratification serves the end,
not merely of pledging the nation's honour to the
defence of these truths, but of constituting an open,
public, national profession of the true religion. A
nation, being a moral subject of Messiah, is as much
bound to make a profession of religion as any private
individual whatever. Can that be a Christian nation
which makes no profession of the religion of Christ ? *
And how can such a profession be nationally made
but in some such way as we have supposed, namely,
by the functionaries of the nation, in their official
capacity, giving their authoritative sanction to the
church's creed ?

It is vain to plead, here, the difficulty civil rulers
must feel in arriving at the knowledge of what is the
truth, for this difficulty is not greater on their part
than on that of the church or of private individuals,
who, it is never once supposed, should be exempted,
on this score, from the obligation to profess the truth.
The volume of revelation cannot be what its name
supposes, if its meaning is incapable of being ascer
tained ; and, if ascertainable at all, it is as much so
by one as by another, who possesses the means, and
chooses to make use of them for arriving at a know-

O

ledge of its contents. Infallible accuracy, it is true,

* The author here calls attention to Birks's Christian State, chap. v.

288 DUTY OF NATIONS.

is incapable of being attained by the magistrate ; but
here again he is only on a level with the ecclesiasti
cal functionary and the private Christian, neither of
whom can pretend to infallibility any more than the
magistrate. Nor is perfect accuracy, in either case,
at all necessary ; all that is required being that they
make a proper use of the means with which they are
furnished of arriving at correct views of religion, and
that they pronounce according to the best of their
judgment. It will be admitted, that the civil magistrate
may warrantably legislate on subjects connected with
the advancement of the arts and the sciences. Does
this suppose him to be accurately acquainted with all
these ? Or would it be sustained, as a sufficient excuse
for his not interfering in such matters, that he is not an
artisan or a philosopher ? We apprehend not ; and why,
we ask, should he be precluded from legislating in
behalf of religion, on the ground of incompetency to
judge in such matters ? Has not the magistrate more
easy access to the source of information on the subject
of religion than to that on the arts and sciences ?
besides the subject being one in which he must be
understood to be far more deeply interested than in
the others.

It is quite a mistake to say, that the magistrate's
giving his countenance to one set of religious opinions
in preference to others, involves the essence of perse
cution. This arises from supposing that, when the
government of a country expresses its approbation of
a certain doctrinal creed and form of worship, it must
forth with enjoin on all its subjects conformity in their

THE STATE AND THE SABBATH. 289

opinions and practice, and authoritatively require the
subjects to believe as the rulers believe. But does this
follow ? The legislature does not, in any sense, dictate
to the subject what his religion shall be. It only
determines what system of religious belief shall be
taught with the aid and countenance of the state. No
means but what are moral are employed to bring the
public mind into conformity with that of the rulers.
Every man is left, as far as civil authority or legal
coercion is concerned, to choose or reject as he sees fit.
The conscience of every individual is left free and un
fettered; no one has the slightest ground on which to
set up the cry of persecution.

The magistrate can, farther, interpose the sanction*""
of the law with regard to the time set apart by God to
the stated services of religion. We refer here to the
institution of the Sabbath. To be sure, on grounds
altogether distinct from the sanctions of civil authority,
all who have the volume of revelation are bound to
'remember the Sabbath day, to keep it holy ;' and there
can be no proper sanctification of the Lord's day, in which
there is not respect had to the paramount authority of
God. But, without the interference of the magistrate,
it is impossible that Christians, however well disposed,
could, generally at least, have it in their power to obey,
in this matter, the law of heaven. And it is surely a
duty which nations, as such, owe to Messiah, to take
order that there shall be a national observance of the
clay set apart for celebrating the resurrection from the
dead of their Prince, even of Him who ' died for our

* The author refers here to Birks's Christian State, pp. 380-386.

r

290 DUTY OF NATIONS.

sins, was buried, and rose again the third day, according
to the Scriptures.' To the peaceful, orderly, and profit
able enjoyment of the Sabbath, by those who are
disposed to observe it, it is important that the outward
observance be general ; and there is no way by which
this can be secured, but by the intervention of civil
authority enjoining a universal cessation, throughout
the land, of the business and amusements of other days.
But for such interference, it must be obvious, such is
the ungodliness of many and such the spirit of com
petition among worldly men, that every species of
occupation and diversion would go forward on the
Lord's day with the same eagerness and publicity as on
the other days of the week. There might be some who
would suspend their ordinary pursuits, and, retiring
into the sanctuary of their dwellings, there pursue their
pious meditations and studies ; but the bustle that
reigned without would effectually prevent their retire
ment from partaking of the nature of a holy quiet,
while their less scrupulous neighbours would, meanwhile,
get the advantage of them in the gains of their worldly
calling. There might be, and there would be, numbers,
who, in spite of the sacrifices they were required to
make, and the scoffs with which they were sure to be
assailed, would still go up to the house of God, and seek
the advantages and the delights of the solemn assembly.
But, as they went and as they came, not to speak of
the disturbance to which even the acts of public
worship should be exposed, how should their pious
feelings be hurt, and every serious and edifying reflec
tion be dissipated, by the sounds and the sights of

THE STATE AND THE SABBATH. 291

busy secularity, which [should everywhere meet their
senses !

It is vain to tell us, that the magistrate cannot
enforce the spiritual observance of the Sabbath, and
that the Sabbath is not kept as it ought, if kept only
outwardly. This is a drivelling evasion of our argu
ment. We know that the magistrate cannot enforce the
spiritual observance of the Sabbath, and we do not ask
him to do so. We know that secular authority can
reach only to what is external. We know that it is the
prerogative of God to touch, as it is his only to judge,
the heart. But does not this hold true in other matters
besides the observance of the Sabbath, — matters, too, in
which magistratical interference is admitted to be lawful ?
Might it not as well be pleaded that the magistrate
should not make laws for the protection of human life,
because he cannot restrain man from cherishing deadly
hatred towards his brother man ; or laws for the pro
tection of property, because he cannot secure moral
honesty ; or laws against perjury, because he cannot
impart to men a sacred regard to truth ; as that he may
not legislate on the subject of the Sabbath, because he
cannot secure its spiritual observance ? Although he
cannot do this, we contend that it is still competent for
him to interpose the solemn voice of law, and the strong
arm of power, in order to secure to the nation a season
of rest from public business and public amusements ;
and that, too, on distinctly religious grounds : and we
ask him to do what he can do.

• Some who deny to the magistrate all power whatever
in matters of religion, nevertheless, admit the propriety

292 DUTY OF NATIONS.

of inagistratical interference in regard to the Sabbath.
But, for consistency's sake, they are compelled to
maintain that the civil enactment of a day of weekly
rest, proceeds on secular grounds entirely. It is, from
the common consent which is understood to be given it
by the people of the nation ; or, because of its being
necessary for the protection of property ; or, as a day of
mere secular rest ; — it is on some such grounds as these
that the magistrate is to be understood as warranted to
interfere. There must be no respect to the authority of
God ; no regard to the spiritual ends of the sabbatical
institution. It must be brought down entirely from
the high and sacred ground of religion, and placed on
the low basis of a worldly motive. None of these
inferior grounds, however, will be found sufficient to
furnish a platform broad enough, even were it firm
enough, for the structure of a national Sabbath. •

The ground of common consent will not serve the
purpose, inasmuch as it is preposterous to expect that
Jews and infidels would ever agree to an arrangement,
which should lay them under a restraint to which they
did not feel themselves compelled by their consciences
to submit, and their submission to which would conse
quently tend to involve them in the disgrace of hypocrisy.

Neither will the protection of property serve the
purpose. For might not the Jew, in this case, complain
of being compelled to suspend his lawful employment
on the^rs^ day of the week, in obedience to the law of
the land, after having felt constrained to cease from
working on the seventh day, in obedience to the dictates
of his conscience ? Nay, if the Sabbath is recognised as

THE STATE AND THE SABBATH. 293

property, and only to be protected as such, although no
man may take another's property, what should hinder
a man, as has been acutely argued, from giving his
property away ? ' He who chooses to give up his time
to his master may not surely be hindered, nor the
master hindered from accepting of it.'54

But after all, the low ground of property can only, at
the best, secure a cessation from business, while it leaves
the sanctity of the Lord's holy day open to desecration
by every form of amusement, provided only that those
who contribute to the entertainment of others, take care
to let it be understood they are not pursuing a trade.
By day, the streets and avenues of the city, and the
places of public resort, may be frequented by crowds,
trying their skill in athletic exercises ; conducting, in
due form, their manly sports ; witnessing feats of jugg
lery ; listening, amid shouts of obstreperous merriment,
to some low buffoon ; or, perhaps, feasting on the deadly
combat of noble animals brought together for the
purpose of gratifying a refined taste, by tearing each
other to pieces. And the evening of the day of holy
rest may be spent in the fascinating dissipations of the
concert, the ball, the assembly, the masquerade, or any
other form of fashionable extravagance, which those
who are ' lovers of pleasure more than lovers of God '
may demand/''"

Such are the consequences that must inevitably

54 Willis, p. 48.

* One is reminded of the pathetic language of Richard Baxter, about the
state of things which prevailed during his boyhood. He was three years old
when the Book of Sports was issued by authority of King James. ' There
was no savour of Nonconformity in our family : ' yet the sports were carried
on, ' not an hundred yards from our door.' 'We could not, on the Lords

294 DUTY OF NATIONS.

spring from maintaining, that civil authority can be
interposed on behalf of the Sabbath on no higher ground
than that it is the common property of the inhabitants
of a nation. . But is it so, that the day of the Lord is to
be regarded and spoken of as only a species of human
property ? e We absolutely deny/ says Professor Willis
with becoming indignation, 'that the fourth command
ment is one concerning property ; no, not even, properly
speaking, is it in part so. Except as connected with
the end of serving God, the Sabbath is given to no man
as his own. It is not merely time which no man may
exact from another : it is time which no man may
alienate to himself. It is neither the servant's nor the
master's, except as to be devoted by both to the highest
ends of their being. Property ! why, there is another
command for that, whether, in truth, it be money or
time that is in question. ... It will not do : — go where
we may to seek our warrant for a law on that principle,
let us not go to that sacred statute whose foremost words
proclaim its sublimer objects, "Thou shalt remember
the Sabbath-day to keep it holy ! " Such words repel
us, as, in a sort, profaning holy ground, as doing a kind
of sacrilege, when we would, either in the name of an
individual or society, grasp at that part of the corn-

day, either read a chapter, or pray, or sing a psalm, or catechise or instruct
a servant, but with the noise of the pipe and tabor and the shoutings of the
street continually in our ears.' ' When the people, by the Book, were allowed
to play and dance out of public service-time, they could so hardly break off
their sports that many a time the reader was fain to stay till the pipes and
players would give over. Sometimes the morris-dancers would come into
the church in all their linen and scarfs and antic dresses, with morris bells
jingling at their heels ; and as soon as the common prayer was read, did
haste out presently to their play again.' — Editor.

THE FOUKTH COMMANDMENT. 295

mandment which may more immediately serve our
worldly interests ; and, separating it from the rest, and
calling it our own, would avow that with God's part
of it we have nothing to do ! "We know this right
would not be pleaded for the individual ; but if society
can only thus approach the sacred statute, we would say,
in the name of religion and of consistency, let the com
mandment alone I This is desecrating it. It is bringing
it down from its lofty altitude. It is erazing from it
His image and superscription who challenges it as his
own. . . . The time of the labourer is his property !
And so to this it must come in seeking to acquit a nation
of the duty of recognising the whole divine law as its
rule ! You have to set up instead, as supreme, the will
of man ! Man will not obey such a law long, however
well he loves to wield such a power. Man armed, even
the ruler armed with such a power, will soon wield it
either too little or too much. Public sentiment, forming
upon such a standard, will speedily manifest the opposi
tion of the natural will of man to the will of his Maker.
The pious, the timid, will soon find enough to do to
hold on in their veneration of religion and its ordin
ances, unseduced by the example, or undismayed by the
scorn, of others. Farewell to the national Sabbath —
farewell, as to most, to the Sabbath itself — when the
law shall avow no higher reasons than these ! Farewell
the holy quiet of that morn which was wont to be
disturbed only by the ringing of the church bell, or the
tread of the passenger repairing to the house of prayer.
First blessing of our country ! first friend of the poor !
first among our cherished recollections, when in a land

296 DUTY OF NATIONS.

of strangers I Instead of the peasant and the labourer
conducting their well-ordered households to the sanctuary
of God, we shall see the parties of pleasure mustering
for their sports ; — Jew pursuing his traffic with his
brother Jew ; — and the company of worshippers crossed
in their path by the crowds repairing to the factory ;
where the offered alternative of working on that day, or
another being found to do the work, shall have proved
too powerful for the juvenile labourer, and carried it
over all the sacredness and authority of a parent's
example and precept ; or shall have tempted even the
willing child against his mind, and for the very parent's
sake, not to forfeit the means of dependence, perhaps
for both ! Nor is it the pious and the timid alone who
would have reason, in the'issue, to mourn the adoption
of such a political theory : the irreligious themselves,
brought within the mercy of human covetousness, would
exclaim, ere long, Let us fall into the hands of God,
but let us not fall into the hands of men ! ' 55

If, again, the ground assumed, as that on which
legislation is to proceed, is merely that the Sabbath is
a day of secular rest, of cessation from ordinary worldly
employment, it will be found that neither will this
ground serve. For, apart from the authority of God
and the religious purposes for which he has instituted
the Sabbath, what right has any government on earth
to interdict its subjects from labour for any length of
time whatever, provided they themselves are willing

85 See National Establishments, &c., pp. 54-60. We recommend the
whole section from which the above extract is taken, as a masterly exposure
of the reasonings of those who take any lower ground for a national Sabbath
than the moral law.

THE FOURTH COMMANDMENT. 297

to work ? Admitting it to have such a right, how is
it to fix on a seventh part of time, as the due propor
tion which the season of rest is to bear to that of
labour ? This difficulty superseded, might not the
second, the third 9 or any other day of the week, serve
the end of secular rest as perfectly as the first ? Nay,
if civil legislation is to have no higher end in view than
to secure secular rest, the magistrate can have no higher
respect for the interests of his moral subjects in this
matter than that which he has for beasts of burden !
Cattle are capable of sharing in all the advantages of
secular rest. We are far from thinking it beneath the
dignity of a Christian nation to enact laws in favour of
the inferior animals : the great Lawgiver himself has
not thought it beneath his dignity to do so. But foul
scorn do we hold it, to maintain that God's minister for
good, when using his authority to enforce the observance
of the Sabbath, is to be regarded as having no higher
respect to the interests of his moral subjects than to
those of the brutal tribes. We enter our solemn protest
against this attempt to degrade man, by confounding
him with the beasts that perish, by placing him on a
level with the ox and the ass.

It thus appears that, if we depart from the high
vantage ground of the moral law, if we abandon the
authority of God himself, if we lay aside all respect
to the religious ends of the divine institution of the
Sabbath, and descend to the low motives of political
expediency, we shall find that the magistrate must
be completely in the dark in attempting to legislate
at all on such a subject. There is nothing for him,

298 DUTY OF NATIONS.

in short, but to take his stand on the high platform of
the FOURTH COMMANDMENT. Let him have respect, in
all his enactments on this subject, to the best interests
of 'the strangers within his gates.' Let him take, as
his model, the lofty patriotism of the governor of old,
who, when his heart was grieved at the complicated
Sabbath desecration he beheld, contended with the
nobles of Judah, and said, What evil thing is this that
ye do, and profane the Sabbath day ? If ye do so again,
I will lay hands on you/''

The interposition of civil authority may be of ser
vice, in the wray of restraining many things injurious
to religion. This is confessedly a point of great deli
cacy ; and to define the full extent to which the magis
trate is entitled or bound to go, in this department,
must be acknowledged to be a matter of no ordinary
difficulty. On the general point, however, there is
no difficulty at all. Because it is not easy, in every
case, to describe exactly the limits of magistratical
interference in the way of restraint, to conclude that
the magistrate should not interfere in this way at all,
is no better reasoning than it would be, to maintain
that a father should have no manner of discipline in his
family, because he may feel at a loss, in certain cases,
to determine to what extent he should carry the re
straints of parental authority. That restraint of some
kind belongs to the civil ruler must be admitted. ' He
is a revenger to execute wrath on him that doeth evil.'
' A wise king scattereth the wicked, and bringeth the

* The author has here made a reference to Dr. Alexander's Life of
Wardlaw ; remarks on Wardlaw's Treatise on the Sabbath.

SUPPRESSION OF BLASPHEMY AND IDOLATRY. 299

wheel over them.' ' A king that sitteth in the throne
of judgment scattereth away all evil with his eyes.'
' Governors are sent for the punishment of evil doers.'
' Eulers are not a terror to good works, but to the
evil.'56 Now, that the restraint of evils which affect the
interests of religion should come within the province
of the magistrate, might be inferred from the tendency
of religion to benefit civil society, which, of course, sup
poses a tendency in irreligion to injure it. The Scrip
tures confirm this view. They furnish us with examples
of pious kings, whose authoritative and judicial sup
pression of blasphemy, idolatry, and Sabbath profana
tion, are spoken of with manifest commendation, while
others, for the neglect of this, are reproved. Take the
case of king Asa, for instance. c And Asa did that
which was good and right in the eyes of the Lord his
God ; for he took away the altars of the strange gods,
and the high places, and broke down the images, and cut
down the groves ; and commanded Judah to seek the Lord
God of their fathers, and to do the law and the command
ment. Also he took away, out of all the cities of Judah,
the high places and the images, and the kingdom was quiet
before him.' 57 The well-known words of Job shew the con
viction that was entertained by that individual, apart
altogether from the judicial institutes of the Jews, that
idolatry was a fit object of civil restraint. c If I beheld the
sun when it shined, or the moon walking in brightness,
and my heart hath been secretly enticed, or my mouth
hath kissed my hand ; this also were an iniquity to be

56 Rom. xiii. 4 ; Prov. xx. 26, 28 ; 1 Pet. ii. 14 ; Rom. xiii. 3.

57 2 Chron. xiv. 2-5.

300 DUTY OF NATIONS.

punished ~by the judge ; for I should have denied the
God that is above.' 58 Gross blasphemy, profane swear
ing, open idolatry, and desecration of the Lord's day,
are legitimate objects of magistratical interference ; not
merely as things hurtful to the commonwealth, and
offensive to a majority of the members of society, but
as injurious to religion, and highly displeasing to the
Almighty. It is altogether out of the question to
suppose that ' the minister of God/ in using his
influence to put a stop to such iniquities, is to lay
aside all regard to the glory of God, and to restrict
himself to a low motive of political expediency. The
thing is impossible. What is it that renders it politically
expedient to restrain such evils, but that they are cal
culated to bring evil upon the community ? And how
is it that they bring evil upon the community, but by
incurring the displeasure of God, and provoking him to
visit them with providential rebukes ? It is, as offences
against religion, and on religious as well as political
grounds, therefore, that the magistrate can alone interpose
in cases of this kind. The manner in which the offences
are to be met, and the degree of restraint which it may
be necessary to exercise in particular cases, are matters
in which great prudence and discretion will be required.
Whether it may be proper to inflict civil pains, or to
interpose only civil disabilities, or perhaps to exercise
forbearance, must depend upon the nature and degree
of the offences ; and the determination of these points
must be left to the judgment of the framers and

58 Job xxxi. 2G-28.

OBJECTIONS MET. 301

executors of the constitution and laws. Wisdom is
profitable to direct.

It is vain to say, in reply to all this, that civil inter
ference cannot promote inward reverence of God's name,
or the spirituality of his worship, or the internal sanctifi-
cation of his holy day. We know that it cannot. But
it is not these things we are speaking of. We are
speaking of overt acts of profanity, impiety, and im
morality. And, although the authority of the civil
magistrate cannot promote the former, it is fully within
its power to restrain the latter, and, by so doing, to
confer no mean benefit both on society at large and on
the church. Nor will it do to plead, in opposition to
what we have here advanced, that it interferes with
liberty of conscience. . The conscience has no inherent
absolute rights ; all the liberty it possesses is conferred
upon it by God ; and it is utterly absurd to suppose
that any man possesses from God a right to blaspheme
his name, to worship an idol, or to profane his sacred
clay. As well might a man claim a right to murder,
to commit adultery, or to steal, if only his conscience
might permit or prompt him to perpetrate such atro
cities. Were civil authority interposed, for the purpose
of enforcing on men the profession of certain principles,
or the observance of certain forms of worship, or of
compelling them to wait on public ordinances on the
Sabbath, there might be some ground for complaint on
the score of violating the rights of conscience. But the
restraint of gross and open acts of irreligion and un
godliness is quite a different thing, and can afford no
legitimate ground for such an objection.

302 DUTY OF NATIONS.

A nation may promote the interests of religion by
contributing pecuniary support. * For the erection of
places of worship, for the maintenance of ministers, and
for providing the elements requisite in the administration
of at least one of the ordinances, the church must have
emoluments. Now, a nation, as such, not only may,
but ought to interest itself in providing these supplies.
That there was a legal provision for similar purposes,
under the Law, will be admitted. In what it consisted
we wait not now to inquire. Neither do we wait to
discuss, whether a nation ought to interfere in this
matter, by direct legal assessment, or only by giving
encouragement to voluntary liberality. All that we
insist upon is, the obligation of a nation to interfere,
some way or other. We observe, that there was once
an ample legal provision for religion, which was collected
according to law, and could not be withheld by any one,
Avithout violating the commandment of God, incurring
the divine displeasure, and subjecting to civil coercion.59
Now, why should not something of the same kind exist
in New Testament times ? Has God forbidden it ?
Shew us the prohibition. God has, it is true, ordained
that they that preach the Gospel should live of the
Gospel, and that he that is taught in the Word should
communicate to him that teacheth in all good things.
But is the teacher to go forth only among such as are
able and willing to pay ? Is he not also to go forth,
among those who have as yet no relish for his spiritual
communications, and who, consequently, cannot be ex-

* The author refers to Birks, pp. 404-407.

59 Num. xviii. 26 ; 1 Sam. viii. 15 ; 2 Chron. xxxi. 4, 5 ; Neh. x. 32 ;

xiii. 10, &c.

PECUNIARY SUPPORT. 303

pected to contribute for what they have yet to learn
to appreciate ? How is he to subsist, till his labours
have been blessed for the conversion of a number suffi
cient to support him ? And, supposing the teacher
supported, how is the place of worship to be provided ?
By the voluntary contributions, do you say, of such as
have already felt the power of divine truth ? Not to
say that most of these have enough to do with them
selves, does not this suppose religion to have been
formerly introduced, and to have taken root to some
extent in the land ? thus shifting the difficulty only a
step farther back, where it meets us again with all its
force.

It is insisted upon, that it is a privilege, as well as
a duty, for the people to support religion themselves,
and that legal support goes to deprive them of this
privilege. Sure we are that the apostle Paul had no
such transcendental view of Christian privilege ; for, so
far from thinking that he had done wrong, in preaching
the Gospel freely to the Corinthians, he boldly vindicates
his conduct : ' Have I committed an offence in abasing
myself that ye might be exalted, because I have preached
to you the Gospel of God freely ? When I was present
with you, and wanted, I was chargeable to no man. In
all things I have kept myself from being burdensome
unto you, and so I will keep myself.' 6 Is it still con
tended that the Scripture rule is, that those who receive
the benefit of the Gospel shall contribute to the support
of the Gospel ? Be it so. And does the nation derive
no benefit from the existence of religious institutions

60 2 Cor. ii. 7, 9.

304 DUTY OF NATIONS.

in a land ? — If, after all, taking refuge in a word, it is
insisted upon that the support of religion must be volun
tary, we ask what should hinder it to be both legal and
voluntary too ? May not a thing be legal and voluntary
at the same time ? Everything that is legal is not
necessarily compulsory, as everything that is voluntary
is not necessarily optional.* We do many things volun
tarily every day, which it is not optional with us, as far
as law and obligation are concerned, whether we shall
do them or not. A legal assessment for the support of
religion, it is easy to see, may be rendered compulsory,
by those who ought to pay it voluntarily and cheerfully
refusing to do so. But on whom, in this case, is the
evil of compulsion to be charged ? Why dwell, how
ever, on such points as these ? To what object, we ask,
can the resources of a nation be, not only more harm
lessly, but more profitably applied, than the maintenance
and diffusion of that religion which exalteth a nation,
and which is at once the glory and safety of a land ?
Shall countless sums be lavished on wars, and bridewells,
and prisons, and penitentiaries, and all the machinery
of legal, judicial, and police establishments, for the
detection and punishment of crime ; and shall not a
single farthing be given from the public purse for the
support of those religious institutions, the due adminis
tration of which is calculated to effect the suppression
of crime of every name, and thus, not only to advance
the comfort of the community, but to save the expen
diture of the national funds ? t Nay, do not the pre-

* Birks, p. 482.

t In the second edition the author inserts here the following passage from
the Hon. and liev. Baptist Noel's Letter to Lord Melbourne, p. 34 : — * A body

STATE SUPPORT. 305

dictions which refer to the diffusion of Christ's kingdom
in New Testament times, make mention expressly of
the pecuniary contributions of persons in authority in
their official character ? ' The kings of Tarshish and
of the isles shall bring presents : the kings of Sheba and
Seba shall offer gifts. He shall live, and to him shall
be given of the gold of Sheba. — The Gentiles shall come
to thy light, and kings to the brightness of thy rising
—they shall bring gold and incense, and they shall
shew forth the praises of the Lord. Surely the isles
will wait for me, and the ships of Tarshish first, to bring
thy sons from far, their silver and their gold with them,
unto the name of the Lord thy God, and to the Holy
One of Israel, because he hath glorified thee.' 6

of faithful Christian ministers, whether in the establishment or out of it,
are the means of diffusing religion throughout the land. By thus implanting
in men's minds the fear and love of God, they dry up the sources of crime,
diminish the cost of gaols and hulks, of convict ships and penal settlements,
sweeten social life, discountenance fraud, condemn oppression, and lay
solidly the foundation of all national prosperity. A grant, therefore, for the
erection of new churches by increasing the number of such ministers, would
lessen the labours of the police, support the magistracy, uphold the laws,
and tend to perpetuate sobriety, good order, industry, wealth, and content
ment in the whole nation. That grant refused, the legislature will consign
a dense population to religious ignorance, — with the full and certain know
ledge that, by the operation of its own laws, by the force of circumstances
which it has itself created, they are prevented from being otherwise in
structed. It will then doom them to the influence of gin and Sunday news
papers, of vice and ungodliness, of revolutionary orators and furious dema
gogues. It will provide policemen to apprehend them, gaols to shut them
up, ships to transport them, and soldiers to shoot and sabre them when
necessary ; but it will give them no instructors. It will raise the most
costly apparatus to punish them, if criminal, but will not devote a farthing
to render them virtuous.'

61 Ps. Ixxii. 10, 15 ; Isa. Ix. 3, 6, 9.

* Those who knew the author could not mistake the reference of this
passage to be purely theoretical. For the sake of others, it may be said
that no one stood more thoroughly aloof from any gifts of the state which
involved compromise of the church's purity and freedom ; no one rejoiced

U

306 DUTY OF NATIONS.

Thus do we see the benefit which a nation, as such,
has it in its power to confer on the church. This may
be deemed a sufficient answer to those who would
represent all national interference with religion as
calculated only to injure it. To say that it is capable
of being abused, is only what may be said of the very
best things that exist. That it has never been abused,
we have no design to maintain. But that such inter
position of the civil power, as we have supposed, must
necessarily tend to secularise and corrupt the religion of
Christ we cannot admit. Many, we are firmly persuaded,
practise deceit upon themselves here, by confounding
the state and the world with one another. The world
of the ungodly, which is the kingdom of Satan, is
confounded with civil society, which is the moral
ordinance of God : and, because all connexion of the
church with the former cannot but injure her, it is
concluded that so must all connexion with the latter.
But merely to name the distinction between the state
and the world, is all that is necessary to detect the
fallacy. Civil society and the church of Christ, being
both ordinances of God, can have no necessary tendency
to corrupt each other, but must be capable of dwelling
together in friendly co-operation, and of exerting a
mutually beneficial influence. And, as for the case of
Constantine, so frequently and so vauntingly brought
forward in support of the opposite opinion, who does not

with more enthusiasm in the great Act by which state support was relin
quished in 1843 ; and no one more earnestly and intelligently taught those
principles of Christian giving which are embodied in such books as Gold
and the Gospel. The conclusion of this chapter sufficiently indicates what the
author's position was as to any practical connexion with the existing state.

—EDITOR.

THE MILLENNIAL IDEAL. 307

know that the corruptions which were brought, to light
at the period in question, had been long before in opera
tion, and that the more flagrant of them proceeded from
the excess of that very principle which is contended
for, in opposition to all legal recognition of religion ?

But, it may be asked, does not such a connexion as
that contended for, tend to confound church and state,
to blend in confusion things that are essentially distinct ?
By no means. Our argument, not only is consistent
with, but necessarily supposes, an essential distinction
between the two. But distinction does not necessarily
imply hostility. Things may be diverse without being
adverse. That civil society and ecclesiastical society
differ, we admit ; — they differ in their immediate origin,
objects, and ends ; in their form of administration ; in
the light in which they regard their subjects ; and in
the character of the effects they respectively produce.
But they are not, on this account, necessarily opposed
to each other. On the contrary, there are many things
in which they agree ; — they agree in their original
author, God ; in the rule and standard of their adminis
tration, the Word of God ; in their ultimate end, the
glory of God; and in their subjection to the Messiah.
They are, therefore, capable of existing in close com
bination, without being confounded. The church and
the state were always distinct ; yet we know that once
they existed together in perfect harmony, without
confusion : so that the objection in question is at
variance as much with fact as with the very nature of
the respective societies themselves.62

62 'It is not true, though it has been often recklessly affirmed by the

3o8 DUTY OF NATIONS.

Fifthly. To say that the church and the state, that
national society and true religion, are capable of existing
together in harmonious co-operation, and of producing a
mutually advantageous effect on each other, is, however,
not saying all that may be said on this subject. We
may go farther, and affirm that injurious consequences
of the most frightful kind, would spring from insist
ing on their being entirely separated. The amount of
pernicious consequences that should, in this way, ensue,
it is impossible fully to depict. Society must, of
course, in this case, forego all the advantages which, as
we before observed, may be derived to it from religion,
and religion all the advantages which may be derived
to it from the countenance, encouragement, and support
of the civil power. Not only must religion struggle,
unbefrieuded and unaided, in its benevolent attempts
to pervade the great mass of society with its principles,

opponents of establishments, that under the former economy the church and
the state were blended together. A most obvious distinction was marked
between them. The church was not the nation, nor was the nation the
church. Each had its distinct rulers, courts, laws, subjects, penalties, and
duration. Moses and his successors were the rulers in the state ; Aaron and
his successors rulers in the church. The church had her courts of the syna
gogue and ecclesiastical sanhedrim; the state, those of the gate and the
civil sanlit'iliiin. The ceremonial laws were those of the church; the
judicial those of the state. Civil and religious privileges were not necessarily
extended to the same persons. Proselytes might be members of the church
without participating in the privileges of the state; whilst, on the other
hand, scandalous offenders against the ceremonial and the moral law,
permitted to enjoy civil rights, were nevertheless debarred from the fellow
ship of the church. A distinction was marked, too, in respect of penalties.
Those of the church were purely ecclesiastical, as casting out of the syna
gogue ; those of the state extended to fine, and even to death. In short, the
distinction between the Jewish church and state is obviously marked in
their respective duration. The latter ended when it became a province of
Home ; the former subsisted and retained its ecclesiastical character, down
to the destruction of the temple, and the scattering abroad of the Je\vi>h
people among all nations.' — Mackray's Defence of Civil Establishments, p. 53-

CONSEQUENCES OF STATE DISOWNING RELIGION. 309

and to diffuse its light among the poor and the illiterate;
but civil society must become essentially and avowedly
infidel. If the nation must have nothing to do with
religion, then, in the constitution of the country, there
can be no acknowledgment of God, no recognition of
the Bible. Electors may, in this case, feel themselves
at full liberty, in the choice of their rulers, to thro\A^
aside all respect for religion, and allow themselves to be
wholly swayed by the all-powerful influence of party
politics. The rulers even must be set free from the
trammels of an oath, which is a religious matter, and
exempted from all obligation to recognise God in their
official enactments. Every allusion to divine Provi
dence may be justly characterised as 'cant and humbug.'
There must be no prayers in the national assemblies.
There must be no appeal to the divine law in the senate-
house. The judge on the bench must be precluded
from referring the unhappy culprit whom he condemns,
to the solemnities of a judgment to come, or even of
recommending him to betake to the blood of atonement

o

for the salvation of his soul. The Sabbath of the Lord
may be employed, with impunity, in every kind of
business and sport. And the nation, although as we
have seen a moral subject of Messiah, must be debarred
from ever expressing its allegiance to its King !

Sixthly. But is such a separation as is contended
for, practicable, even were it proved^to be desirable ?
We venture to think that it is not. We see not how,
in any case, there can be found a basis of national
policy at all, where there is an entire disregard of all
the sanctions of religion. But the separation is ren-

3io DUTY OF NATIONS.

dered more difficult still wherever Christianity exists.
So extensive are the obligations, so powerful the
principles of the religion of Jesus, that, where these
are felt, it will be found utterly impossible to disre-
t; ird their influence, even in the ordinary transactions
of civil life. The ruler, if a Christian, will not feel
himself at liberty to disregard the motives and the
interests of religion, in the discharge of his official
functions ; neither will the subject, either in the choice
of his rulers, or in his obedience to the laws. The very
existence of the Christian church in a land, must render
it impossible to legislate and act in the same way
as if it had no existence there. In short, things civil
and religious are so closely interwoven, in the circum
stances and very constitution of man, that, to effect an
entire separation between them, may safely be pro
nounced chimerical, — impossible if it were attempted,
and foolish and wicked in no ordinary degree if it were
possible.

It is easy to say, in opposition to the whole argument
maintained on this subject, that Christ did not call in
the aid of the civil power in support of his church at
the commencement ; that it flourished notwithstanding,
and in spite, too, of bloody persecutions, during the
primitive ages ;- and that, from the time of its alliance
with the state, its purity and prosperity began to decline.
The case assumed in the latter part of this statement
is, as has been often shewn, not matter of fact. The
corruptions of the Christian church, a.s already hinted,
were in existence long before the time of Coustantine,
and the decline of her prosperity can be traced distinctly

THE STATE OF THE QUESTION. 311

to other causes than the countenance extended to her
by that distinguished individual. And, as to Chris
tianity's having been established at first without the
aid of the civil power, this circumstance would form an
unanswerable objection to any one who should maintain,
that religion could not exist or prosper without the aid
of the civil magistrate. But this, be it remembered, is
not our opinion. The question is not, whether religion
can exist without national support, but what is the duty
of nations towards the religion and church of Christ.
And, if her primitive prosperity without the countenance
of the state is to be pleaded as a valid reason why the
church should always remain in the same circumstances,
might we not, with equal propriety, contend that there
should be no such thing as a course of preparatory
education required of ministers ; nay, that it is desirable
that the civil authorities in a land should, not simply
let religion alone, but that they should persecute it with
all their might, as it was by means of unlearned men,
and amid fire and blood, that the church, in that age,
prospered and flourished ? What the Head of the church
may choose to do for her protection and support, in
extraordinary circumstances, and in order to subserve
the purpose of setting in a clearer light her spiritual
independence and divine vitality, can form no rule of
procedure in other circumstances. It is not for us to
know the times and the seasons, which the Father hath
put in his own power. It is our duty, while we observe
with devout adoration the workings of his providence,
to take as our guide the dictates of his holy and infallible
Word. Nor does it become us to prescribe to God the

3i2 DUTY OF NATIONS.

manner in which the expression of his will, in any case,
shall be conveyed to us. The want of a direct precept
can form no valid objection, in the matter under con
sideration, any more than in other cases, such as infant
baptism and the Christian Sabbath, for which no direct
injunction can be pleaded, and whose obligation is
admitted, on much the same sort of grounds as those
on which the duty of nations to encourage and aid the
true religion is supported.

Such are some of our reasons for maintaining that
it is the duty of nations, in virtue of their moral
subjection to the Messiah, to have respect to the
interests of his church. The grand basis of this
obligation, we beg to remind our readers, is the
moral supremacy of Christ over the nations. From
this, as we have already seen, springs the duty of
extending their countenance and support to his church.
The other arguments may be regarded as corollaries
from this great principle or axiom. Indeed, both the
church and the state being placed under the mediatorial
dominion, — being, so to speak, only different moral
provinces of the same King, — separate departments of
one vast moral empire, it is not easy to conceive of
them being so irreconcilably opposed as to be incapable
of subsisting in close and friendly alliance with one
another. The titles, King of saints, and King of kings,
imply nothing contradictory. They are inscribed on the
same escutcheon ; they sparkle on the same diadem ;
and, apart from the prejudices engendered by party
contentions, one should think that they can call up,
on being named, no feeling of incongruity. Let us not,

THE FACTS OF HISTORY. 313

then, be found guilty of attempting to put asunder what
God has joined together.

It is impossible, in connexion with the duty of nations
toward the church, not to lament that the kingdoms of
the world have been so little careful to select the true
religion as the object of their fostering care. The con
tinental nations have, for the most part, extended their
favour to that church which is the Mystery of iniquity,
and which is emphatically antichristian. They have
given their power to the Beast. Instead of favouring
the chaste Spouse and Bride of Christ, the kings of the
earth have taken to their embrace the Mother of Harlots
and abominations of the earth ; and, by so doing, have
furnished the enemies of all alliance between church and
state, with a plausible, though ill-founded objection.

By our own nation, it is deeply to be lamented, civil
countenance has been extensively given to the same
false and pernicious system, both in the colonies and in
Ireland. The Protestant establishment of England itself,
is, to a considerable extent, an establishment of error,
being essentially prelatical, and otherwise loaded with
a burdensome mass of unscriptural and superstitious
ceremonies. Even the Presbyterian establishment of
Scotland, in so far as the creed and government of the
church were prescribed by the state at the Eevolution
Settlement, and ordained because agreeable to the
wishes of the people rather than founded on the Word
of God, and inasmuch as a decidedly Erastian power is
both claimed and exercised over the church, particularly
in the appointment of her ministers, is highly objection
able. Both the church and the state, it ought ever to

3H DUTY OF NATIONS.

be borne in mind, in entering into alliance for the pur
pose of securing the mutual advantages which such an
alliance is calculated to subserve, are bound, in duty to
Christ, to have respect at once to the character of the
ally with whom they unite, and to the nature of the
alliance that is formed between them. Both of these
are indispensable to a legitimate and useful alliance.
Neither must the state, on the one hand, confer support
on error and superstition, nor the church, on the other,
enter into association with an immoral and antichristian
power. And, even supposing the state and the church
to be both what they ought to be, care must be taken
that the union formed between them, be not such as
involves an encroachment of the one on the prerogatives
of the other. It must be such as is perfectly consistent
with the spiritual independence of the church, such as
leaves her in the free and unfettered enjoyment and
exercise of all the privileges and immunities that belong
to her, by the grant of her glorious and divine Head.

How far this rule has been violated, with regard to
the existing establishments of our land, it is not our
present object to inquire, or to shew. But it certainly
becomes the friends of these institutions to consider,
whether much of the opposition with which they are
assailed and by which their very existence is threatened,
may not arise from this source ; and whether, for their
stability and security, a thorough searching into every
defect, an unsparing reform of every abuse, a complete
purgation of every evil, may not be the course which
true policy, as well as fidelity to Messiah the Prince,
would seem to dictate. It is the existence of these

THE AUTHOR'S POSITION. 315

abuses, they may rest assured, that has given weight
and influence to the objections of their opponents ; and
we would, with all possible earnestness, counsel their
speedy and complete rectification. It is certainly much
to be regretted, that a certain class, in their zeal against
great and undeniable evils, have permitted themselves to
be carried beyond this legitimate object of assault, and
have assailed a glorious and Scriptural principle. For
this they are undoubtedly to be blamed. But it con
cerns those of the other class to bear in mind, that the
whole blame does not rest with their opponents. Not
a little of it is chargeable upon themselves, for coun
tenancing and perpetuating those abuses of a good
principle, which have brought the very principle itself
into danger and disrepute. And having called upon
the one party to attend to an immediate and thorough
reform, we would earnestly and respectfully entreat the
other to restrict their opposition to the evils in question.
They will find here ample employment for all their
artillery. In this department, while they conduct the
warfare like men breathing the spirit of the Gospel and
seeking the interests of truth, let them spare no arrows.
But oh ! let them beware of pointing a single shaft
against the sacred principle of Christ's moral supremacy
over the kingdoms of the world. Let them shrink from
entertaining a sentiment, or maintaining a theory, which
would go to pluck from the head of Emmanuel the
crown of the nations, and to blot from his escutcheon
the resplendent title, King of Icings and Lord of
lords.

There are those who occupy neutral ground ; who are

316 DUTY OF NATIONS.

connected with neither the one party nor the other ; who
stand aloof from existing establishments, on account
of what they conceive to be wrong in them, and who
yet feel themselves bound to contend for the principle
that nations ought to have some respect for religion.
Such we would recommend to keep their ground firmly,
and to turn to good account the influence their peculiar
position enables them to exercise. They may find it
difficult to steer clear of taking a side, in a controversy
which is waged with much fierceness. But let them be
persuaded that by doing so, they must impair their use
fulness. At once their duty and safety are to STAND
STILL. Not that we mean that they should stand still in
idleness or unconcern,"" but that they should continue
to occupy the ground to which they believe those who
have erred, on the one side and on the other, must ulti
mately come. Let them contend earnestly for the truth
of the great principle, the adoption of which in its purity,
is, they are persuaded, to bless, in the end, both the
church and the nations, with contentment, peace, holi
ness, and glory. And let them hold up to the view of
all the banner of CHRIST'S CROWN AND COVENANT, that

* At this place the author has added in the margin of his lecture the
following clause : — ' Not that there should be no negotiating with other
churches with a view to union.'

This is interesting and pleasant. The first note of union was sounded in
1863, a year and a half after the author's death, and this significant clause
was inserted probably long before. Those much misunderstood both his
head and his heart who used his name as that of one who would have been
opposed to union. Dr. Symington held the Solemn League and Covenant of
the three kingdoms not as an instrument of sectarian isolation, but as a bond
of unipn. He would have deplored as bitterly as his friend Dr. Robert
Buchanan did the lamentable interruption of hopeful negotiations in 1873,
and would have rejoiced with all his heart in the partial incorporation
attained in 1876.— EDITOR.

FRIENDS OF TRUTH. 317

both civil and ecclesiastical societies may come under
its protection, and do homage to the King in whose name
it is unfurled. By identifying themselves entirely with
the one or with the other class of combatants, they must
give up something for which it is important they should
strive, and can only subserve, at the best, the interests
of a party : but, by holding fast the position they now
occupy, they may be of service to the general cause of
the Eedeemer.

The friends of truth, the subjects of Him who is King
in Sion, must stand prepared to surrender the applause
of man whose breath is in his nostrils ; must value,
above everything, the approbation of the Almighty ; and
aim, at all times, at being able to say in sincerity, We
serve the Lord Christ. By taking a decided stand on
their own proper ground, without being moved from it
by the dread of singularity, and without suffering them
selves to be swallowed up in the devouring vortex of
party strife, or of latitudinarian indifference, their very
position of apparent neutrality wall carry in it a distinct
and palpable testimony for the truth as it is in Jesus.
Prove all things, holdfast that ivhich is good. Where
fore take unto you the whole armour of God, that ye
may be able to withstand in the evil day, and having
done all to stand. Stand, therefore, having your loins
girt about with truth, and having on the breastplate of
righteousness, and your feet shod with the preparation
of the Gospel of peace. Behold, I come quickly : hold
that fast which thou hast, that no man take thy crown !

CHAPTER X.

PERPETUITY OF THE MEDIATORIAL DOMINION.

THE reign of Messiah the Prince is progressive, both
as respects the hearts of men and the world at large.
Neither his visible nor his invisible kingdom is complete
at once. By the use of those special, and also of those
common, means which he employs, he carries forward,
with irresistible energy, his work of grace and his work
of judgment, at once gradually subjugating his enemies
and gathering in those given him by the Father. This
work embraces a period of several thousands of years,
during which his kingdom is making steady advance
ment. There is to be, even in this present world, a
season of unspeakable grandeur, when light, love, liberty,
peace, and holiness, shall prevail to an unprecedented
extent. But it is in the state of glory that the kingdom
of Christ is to receive its grand consummation.

By Christ's mediatorial reign in glory, we do not
understand that government merely which he exercises
in heaven, extending from the period of his exaltation
to the end of the world. Much of his administration,
during this period, has respect to his church upon earth,
and to other things in subordination to her interests, as
well as to the redeemed above. But what we mean by
the mediatorial reign in glory, is the dominion which

PERPETUITY. 319

the exalted Mediator exercises, and will continue to
exercise, over the redeemed above as such ; a dominion
which, we conceive, is not to be confined to the period
that shall elapse at the final judgment, but shall stretch
out into endless ages.

This, it will be readily perceived, is a theme of very
great sublimity, and we may reasonably expect to find
it involved in considerable mystery. It would argue
great presumption, for a weak-sighted mortal to pretend
to a complete understanding of such a subject. It is to
be approached only with sentiments of profound venera
tion and humility, and with a fixed resolution to be
guided by the light of divine revelation alone, avoiding
all vain speculation, and humbly determining not to be
wise above what is written.

It is a topic on which, it appears, some diversity of
sentiment has existed. From an expression in the
writings of the apostle Paul,1 many have been led to
form the idea, that, at the end of all things, the media
torial reign is to terminate altogether, and the govern
ment of the kingdom to devolve, through eternity, on
God essentially considered.'"" But there seems to be
some confusion of ideas in the minds of those who have
expressed themselves to this effect, inasmuch as, in speak
ing of it, they use language which is inconsistent with
the notion itself. The venerable Dr. Owen says, in one
place, ' at the end of this dispensation, he shall give
up the kingdom to God, even the Father, or cease from

1 1 Cor. xv. 24. ' Then cometh the end, when he shall have delivered up
the kingdom to God, even the Father,' &c.

* The author here has made a reference to Christ's Second Coming : will it
be pre-millennial ? By Principal Brown. 2nd ed. 1849, pp. 160-166.

32o PERPETUITY.

the administration of his mediatorial office and power.'
And again, ' when this work is perfectly fulfilled and
ended, then shall all the mediatory actings of Clirist
cease for ever.' Yet he says, elsewhere, in explanation
of his meaning on this subject, ' I would extend this no
further than as to what concerneth the exercise of
Christ's mediatory office with respect unto the church
here below, and the enemies of it ; ' while he admits,
' that the person of Christ, in and by his human nature,
shall be for ever the immediate Head of the whole
glorified creation — the means and way of communi
cation between God and his glorified saints for ever
—the eternal object of Divine glory, praise, and
worship.' 2 From these expressions, it is plain that
this distinguished divine was not of opinion that the
reign of the Mediator was not to be perpetual, or
that it was to be abrogated, properly speaking, at the
conclusion of the present state, but, on the contrary,
that it was to continue, in some sense or another, for
ever. Such being his sentiment, it is to be regretted
that he should have allowed himself to speak on the sub
ject without sufficient precision, and to use language
which seems to give countenance to the opposite opinion.
Another writer of merited celebrity, in our own
day, speaking of what Christ will do at the period
in question, says, ' As a faithful ambassador, whose
commission is finished, he will honourably give it
back to Him who appointed him, and will return
to his own personal station, as the divine and eter
nal Son; and then will a new order of the moral

2 Owen's Works, vol. i. pp. 236, 237, 271, Goold's edition.

DELIVERING UP THE KINGDOM. 321

universe commence, and the unspeakably vast assem
blage of holy creatures, delivered and secured from
sin and misery, shall possess the IMMEDIATE fruition
of the Father.' 3 This language seems to convey the
idea, that it was the opinion of this writer, that
the reign of Christ as Mediator, even over the church,
should come to an end ; for he speaks, in the con
text, of i the termination of the mediatorial reign ; ' •
and, elsewhere, ' of the great parenthesis of the media
torial administration.' 5 It is but fair, however, to take
notice of certain qualifying clauses which are thrown
in, and which illustrate the confusion of ideas of which
we have complained. ' When all its designs,' says Dr.
Smith, ' are accomplished, the mediatorial system, as to
all these modes of its exercise, shall cease,' referring to
what he had said before, of ' the giving and enforcing
of religious laws, the diffusion and success of the Gospel,
the heavenly intercession, the operations of divine grace,
the vanquishing of all antichristian and other inimical
powers, and the adjudication of eternal rewards and
punishments.' He also adds, 'Imperfect and obscure
as must be our conceptions of the termination of the
mediatorial reign, it is self-evident that it can, in no
respect, diminish the honours of the Eedeemer, or abate
the regards of the redeemed. . . . The connexion of Christ
and his saints is indissoluble ; neither things present
nor things to come shall separate them from his love :
and the final state of true Christians is expressly called
an entering into the ETERNAL kingdom of our Lord and

3 Dr. P. Smith on the Messiah, iii. 257. 4 P. 258.

5 Smith on Sacrifice, p. 92.

X

322 PERPETUITY.

Saviour Jesus Christ.' But, after attaching all due
weight to this language, as tending to modify what
was quoted above, we find it impossible to look upon
the expressions in question as otherwise than unguarded
and erroneous.

To talk of Christ's returning to his own personal
station as the Divine and Eternal Son, certainly implies
that lie must have left his personal station : but is it
so ? He stooped, indeed, from his personal dignity,
but he never laid it aside. The rank of divine and
eternal Son was never lost. At the moment of his
deepest humiliation, he possessed the personal dignity
of the Son of God, and indeed, but for this, his humilia
tion would have been in vain. This Dr. Smith certainly
knows and believes. To speak, as this writer does,
of the redeemed in glory possessing the IMMEDIATE
fruition of the Father, in the sense of excluding the'
intervention of the Mediator, is plainly at variance
with his own admission, that the connexion of Christ
and his saints is indissoluble, and that the final state
is the eternal kingdom of our Lord and Saviour.

The same view of the temporary duration of the
mediatorial dominion, is supported in the theological
lectures of a late eminent Professor of Divinity, in
one of our dissenting churches. This learned author
in question speaks of the text at present under con
sideration as ' confessedly obscure/ and subjoins to his
explanation the following modest statement : — ' What
has now been said, is proposed solely as a probable
opinion : it would be presumptuous to speak confidently

SCOPE OF THE PASSAGE. 323

on a subject so obscure.' 6 The views of this writer
will fall to be examined in the sequel.

With all due deference to the distinguished indivi
duals alluded to above, we would venture to submit,
whether the saying of the apostle may not, after all,
be satisfactorily explained, in full consistency with the
proper perpetuity of Christ's dominion as Mediator.
The passage, in its connexion, stands thus : — c Then
cometh the end, when he shall have delivered up the
kingdom to God, even the Father, when he shall have
put down all rule, and all authority, and power. For
he must reign, till he hath put all enemies under his
feet. The last enemy that shall be destroyed is death.
. . . And when all things shall be subdued unto him,
then shall the Son also himself be subject unto him
that put all things under him, that God may be all
in all.'7

It is necessary to take the whole passage into con
sideration. The meaning of any one phrase in it. must
be consistent with that of others. The apostle cannot
contradict himself. It is, of course, requisite that our
explanation of one clause agree with that of another.
And, if this reasonable principle is closely adhered to
in the interpretation of the apostle's language, we appre
hend it will be found impossible to explain the delivering
up of the kingdom, so as to imply that the mediatorial
reign shall ever altogether cease. We remark, then,
that such a view appears to be utterly at variance with
the expression — c Then shall the Son also be subject

6 See Dr. Dick's Lectures, vol. iii. pp. 239-245.

7 1 Cor. xv. 24-28.

324 PERPETUITY.

unto Him/ In what sense, we ask, but that of Mediator,
can any Trinitarian understand the Son to be subject
to the Father through eternity ? As God, personally
considered, the Son is in every respect equal to the
Father. Subjection or subordination necessarily implies
inferiority of some kind or another ; but it is only in an
official capacity that inferiority, in any sense, can be
ascribed to the Son of God. Personally, he ' counts it
no robbery to be equal with God ; ' he is ' Jehovah's
fellow.' One of the writers above spoken of, has been
led, by the theory of interpretation which he adopts,
to use language on this subject, in our opinion, most
unguarded and indefensible. ' The eternal Son of God/
says Dr. Pye Smith, 'is, notwithstanding his Divine
nature, subordinate in the order of Deity, and even
perfectly obedient to the Father. To have been thus
subject to the Father, from all eternity and by the
necessity of the Divine personality, is no more incon
gruous with the proper and essential Divinity of the
Son, than it will be, after the consummation of the
present system of things, when the great parenthesis
of the mediatorial administration shall be completed,
and God shall be all in all.' 8 What the writer of these
words means by a necessary and eternal subordination
or subjection of the Son to the Father, apart from all re
spect to the mediatorial economy, we know not. But, we
frankly confess for ourselves, that we can form no idea
of any such thing, without adopting the Socinian or the
Arian heresy. The slightest degree of such subordina
tion appears to us to be perfectly * incongruous with the

8 Smith on Sacrifice, pp. 91, 92. See also Treffrey on the Sonship, p. 387.

THE SUBJECTION OF THE SON. 325

proper and essential Divinity of the Son ; ' and to speak
of such a thing is to us altogether revolting. It is
obvious that this respected author has been betrayed
into the use of such language, solely by his finding it
necessary to reconcile the everlasting subjection of the
Son with the preconceived notion that his mediatorial
character and reign are to cease at the end of the world.
And to us it appears no slight presumption against the
correctness of this latter notion altogether, that so able
and clear and accurate a supporter of the doctrine of
our Lord's divinity, should have found it necessary, in
speaking of it, to express himself in language so obscure,
contradictory and repulsive. Believing as we do, on the
authority of this passage itself, that the Son is to be
eternally subject to the Father, we find it impossible to
separate this idea from that of the strict perpetuity of his
mediatory office. But what, it will be asked, are we, in
this case, to make of the delivering up of the kingdom ?
The term kingdom, does not, in the instance before
us, necessarily signify kingship, reign, or the posses
sion and exercise of kingly power ; but dominion in the
sense of territory, or realm, — that, in short, over which
the king reigns. The kingdom of Christ, in this sense,
is, as we have shewn, most extensive. Besides his
church, or spiritual kingdom, it includes all things in
the world, in subordination to her interests. And it is
the opinion of some excellent and sound theologians,
that the kingdom to be delivered up at the end of time
is the latter of these — his government over things with
out the church, and more especially her enemies. It is
of his reign over ' enemies,' that the apostle is speaking

326 PERPETUITY.

at the time. This, as we before remarked, is the
opinion of Dr. Owen, who expressly says, that the
delivering up of the kingdom he would ' extend no
farther than as unto what concerneth the exercise of
Christ's mediatorial office with respect unto the church
here below, and the enemies of it.' Such also is the view
of Dr. Doddridge, who, in a note to his exposition of
the passage in question, says, ' To me it appears that
the kingdom to be given up is the rule of this lower
world, which is then to be consumed.' * This view of
the subject is certainly free from the objection to which
that we are combating is exposed. It is also quite
agreeable to the context, and perfectly consistent with
the perpetuity of the mediatorial reign.

AVitliout, however, taking the word kingdom in so
restricted a sense ; viewing it even as inclusive of the
church, the proper realm of the mediatorial King, may
not the phrase under review be satisfactorily explained
on another principle ? It is all along taken for granted,
that the words * deliver up' signify abandon, surrender,
yice over ; and so they are understood to import that
the divine Mediator shall return into the hands of the
Father the official commission received from him, and
henceforward exercise only a personal dominion. But
may not the original term, irapa^w, be understood to
signify, only bringing the work he was commissioned
to perform to a state of completion, and presenting it
in that finished state to him from whom the commission
was derived, by way of giving account of the trust

* See also Urwick on The Second Advent, p. 62 ; and on The Worship of
, p. 261.

DELIVERING UP OF THE KINGDOM. 327

committed to him ? Certain it is that the Greek verb
here employed, is used in the New Testament in this
very sense. 'But when the fruit is brought forth (marg.
ripe, Gr. TrapaSaj) immediately he putteth in the sickle,
because the harvest is come.' 9 Here the verb bears the
idea of completion or perfection, ripeness or maturity.
Now, at the end of the world, the kingdom of the
Messiah shall have been brought to perfection ; the
work given him to do shall have been finished. Those
given him by the Father shall have been found out,
redeemed, sanctified, saved, and gathered all together
into one ; their enemies, even death itself, shall have
been subdued; and the whole scheme of providence
shall have been developed and wound up. The Medi
ator shall, then, appear and give in to the Father a full
account of his mediatorial undertaking ; presenting to
him the kingdom in that state of consummation to
which he shall then have brought it ; and receiving
from him a clear testimony of his approbation. This is
perfectly consonant with the idea that the Son shall
retain and exercise his mediatorial authority over his
own proper kingdom for ever. ' This kingdom,' says
Theophylact, ' he delivers to his Father, by achieving
and accomplishing the purposes of it. Thus, for in
stance, if a king commits to his son the management
of a war against nations that have rebelled, when the
war is finished, and the nations again reduced to sub
jection, then he is said to deliver up the war to his
Father, i.e., shew that he has accomplished the work
committed to him.'™

9 Mark iv. 29. 10 Bloomfield's Recensio Synoptica, vol. vi. p. 681.

328 PERPETUITY.

It is admitted, on all hands, that there must be, at
the period alluded to, an entire change in the mode of
administering the kingdom. The mediatorial dominion
is conducted at present by means of ordinances and
providences. The preaching of the Gospel, the dis
pensation of sacraments, the services of ministers, and
the overruling of the events that fall out in both the
natural and the moral worlds, are all made subservient
to the interests of the church. At the period alluded
to, these shall cease. Christ has given apostles, prophets,
evangelists, pastors, and teachers, * for the perfecting of
the saints, TILL they come to a perfect man, to the
measure of the stature of the fulness of Christ.' By
eating bread and drinking wine, believers 'shew forth
the Lord's death TILL he come ; ' but then they are to
be introduced to the marriage supper of the Lamb.
We have already adverted to the language of Dr. Smith,
which accords with this view, when he says that the
4 mediatorial system, as to all these modes of its exercise,
shall cease.' We may add the language of Calvin, who,
after quoting the words of the apostle respecting the
delivering up of the kingdom unto the Father, says,
' he only intends, that in that perfect glory the adminis
tration of the kingdom will not be the same as it is
at present.'11 There is thus suggested another prin
ciple on which this difficult but interesting text may
be interpreted, without supposing a cessation of the
mediatorial dominion and character. At present the
administration of the kingdom is conducted through
the intervention of outward instruments : afterwards it

11 Calv. Inst., Book II. chap. xv. sec. 5.

THE FINAL STATE. 329

shall be immediate, direct, personal. According to
this interpretation, the phrase, i that God may be all in
all,' means that a new mode of intercourse with the
Deity shall then be introduced, to the exclusion, not of
the Mediator, but only of those institutions and ordi
nances which were deemed necessary for the saints in
their present state of existence. In the triumphant
state, they shall no longer see through a glass darkly,
but then face to face ; which is, however, perfectly
consistent with their receiving the light of the know
ledge of the glory of God in the face of Jesus Christ.

In harmony with these views of this difficult pass
age, especially with the first, is the opinion of an
eminent German divine, one of the most triumphant
combatants of the system of theology which is un
happily too fashionable in that country. From his dis
sertation on the meaning of 'the kingdom of heaven/
we give the following extract, for whose length it is
presumed no apology is necessary, as the work from
which it is taken is not generally circulated.

* The declarations of David (Psalm ex. 1) and of
St. Paul (1 Cor. xv. 24, 28),' says Professor Storr,
' ought not to be taken in an opposite sense. Nor does
it seem difficult to perceive, that their meaning is far
different from this. For, since an eternal priesthood is
attributed to the Messiah, and this is very closely allied
to his kingdom, it is evident that they do not intend
to deny eternity to the latter. Therefore eW in Psalm
ex. 1, does not mean, that, when every enemy has been
subdued, the government is to be taken away from
Christ, but as the general object of this whole psalm is

330 PERPETUITY.

to shew that the designs of his enemies against the
divine prince would at length have an ending altogether
different from that which they expected, it was in exact
conformity with such a design to establish this point,
especially, that the divinely appointed Lord should
reign, until all his enemies should be subjected to his
own power. Which does not mean that he to whose
government the enemies should be subjected (which
circumstance proves of itself the continuance of that
government) should then resign his power ; but, on the
other hand, the result of the whole matter is declared
to be this, that they who had refused to acknowledge
this prince, and wished to remove him by force from his
government, are all overthrown and confounded, while
he himself, on the contrary, is sitting at the right hand
of God. He shall reign for a considerable time in the
midst of enemies, securely expecting an end of the
rebellion ; but, while he himself is sitting at the right
hand of God, it shall at length come to pass that all
his adversaries shall be reduced under subjection to his
authority. Such being the meaning of the psalm, and
this sense of it being recognised by St. Paul himself,
who has evidently made the dignity of the Messiah,
described in the psalm, coequal with his life, which he
shews to be eternal, we seem to be going quite in
opposition to his design, by supposing that in 1 Cor.
xv. any end is assigned to the Messiah's kingdom.
Therefore, the government, which, it is said in verse 24,
he shall restore to God, even the Father, must not
be supposed to mean Christ's government, but that of
every opposing power, which is evidently declared to be

USURPED POWER RESTORED. 331

destroyed, that the power may be restored to God. For
since those who set themselves against Christ, at the
same time resist God also ; the government is restored
to God when it is restored to Christ, subduina- those

o

who are at the same time the enemies of himself and of
God, and thus recovering the government for God and
for himself, from the enemies who had usurped it. That
this is the meaning of' the passage under discussion,
appears to me to be confirmed also by what imme
diately follows. For St. Paul clearly shews, in 1 Cor.
xv. 27, that verse 25 by no means expresses, in the
words a%/3t? ov, a limit and end of Christ's government ;
but that all that we are to understand is, that all things,
and therefore all enemies also, are to be subjected to the
empire of Christ. According to this interpretation,
therefore, the general drift of the apostle will be this ;
that for all the friends of Christ who, after the example
of himself who was the first that rose again, have been
recalled from death to a life of blessedness, an end is
at hand to which both the expectations of believers are
directed, and the divine promises, upon which these
expectations rest, all point. For that this is as it were
the scope and end of the divine promises, that the
empire of Christ will at length so far prevail, that all
enemies shall be subjected to him, of whom death must
be reckoned the last which will be destroyed by the
resurrection of those who have died in faith. For that
God has put all things, and therefore all enemies, under
him. That, therefore, when Christ shall have destroyed
death and also every opposing power, and thus shall
have restored the kingdom to the Father, i.e., when he

332 PERPETUITY.

shall have caused it to come to pass that God every
where prevails and his majesty is universally acknow
ledged, some rejoicing exceedingly in God their King
and deriving their whole pleasure and happiness from
this source, from which they see and inwardly feel it to
How, i.e., from the all-powerful and benignant govern
ment of God, with never-ceasing reverence, — others, 011
the contrary, feeling with terror the power of his just
government, and not daring to open their mouths against
him;— then shall come the end. Nor should it seem
strange, that the discourse in verse 24, changed from
the government of Christ, who, it was said, should
destroy every opposing power, to the Father to whom
the kingdom is said to be delivered up by Christ. The
reason of this, the apostle adds, in verses 27, 28 : l When
it is written that all things are put under him (by
another), it is manifest, that he is to be excepted who
put all things under him. Since, moreover, all things
are put under him (by the Father), the Son himself also
will be subject to him, who has put all things under
him, so that God is therefore all in all.' When St.
Paul magnificently describes that great power of the
man Jesus, which is able to overthrow every enemy,
and even death itself, this kingdom of Christ, thus
august, and delivered from the injury and destruction
of every opposing power, he gives to God the Father,
not in order to shew that it ceases to be Christ's, but
that all things may at last be referred to the glory of
God the Father ; especially as the psalms which he had
in his mind, when he spoke of that reXo?, treated the
same subject in a similar manner. But as we read that

CHEIST REIGNS FOR EVER. 333

the Father subjected all enemies to Christ, and that
Christ subjected them to himself, so he who is said in
1 Cor. xv. 24, to restore the kingdom to the Father, after
the discomfiture of his enemies, may also be said to assert
the authority and dignity of Jus own government. In
other places, we certainly find it said that, even after the
conquest of his enemies, Christ shall continue to reign/*
It thus appears, that the passage in question admits
of being explained, on various principles, in harmony
with the sentiment that the mediatorial character and
reign are to continue for ever. We do not take upon
us to determine which of these views is the correct one,
but we beg it to be remembered that, whether we have
hit on the right interpretation or not, in any of the
preceding observations, the passage itself asserts the
perpetuity in question, and of course must be capable
of explanation consistently with this view. The Son is
to be subject to the Father for ever, which cannot be if
he is not to be Mediator for ever. Having thus, we
hope, successfully removed this stumbling-block which
meets us at the very threshold of our subject, we proceed
to submit farther evidence in support of the sentiment
that Christ as Mediator is to reion for ever.

o

1. We go at once to the Scriptures. 'Thy throne,
0 God, is for ever and ever. — His name shalf endure
for ever. — Thy kingdom is an everlasting kingdom, and
thy dominion endureth throughout all generations. — Of
the increase of his government and peace there shall be
no end, upon the throne of David, and upon his king-

* Dissertation on the meaning of the kingdom of heaven, by Gotlobb
Christian Storr, late Professor of Theology in the University of Tubingen. —
Biblical Cabinet, No. IX., pp. 26-37.

334 PERPETUITY.

dom to order it, and to establish it with judgment, and
with justice, from henceforth, even for ever. — In the
days of these kings shall the God of heaven set up a king
dom which shall never be destroyed: and the kingdom
shall not be left to other people, but it shall break in
pieces and consume all these kingdoms, and it shall
stand for ever. — His dominion is an everlasting do
minion which shall not pass away and his kingdom that
which shall not be destroyed. — He shall reign over the
house of Jacob for ever ; and of his kingdom there shall
be no end. — An entrance shall be ministered unto you
abundantly into the everlasting kingdom of our Lord
and Saviour Jesus Christ. — The kingdoms of this world
are become the kingdoms of our Lord and of his Christ ;
and he shall reign for ever and ever' 12 All these
passages refer to the reign of Christ as Mediator. The
language employed is strongly and fully expressive of
perpetuity. It is true, the terms in question are not
ahvavs expressive of absolute eternity; but they are
the strongest, be it remarked, that can be found to
denote strict perpetuity ; and, where they must be
understood with any limitation, this arises from the
nature of the subject spoken of, and not from the terms
themselves. They express in themselves the longest
possible4 duration of which the things spoken of admit.
Unless, therefore, it can be proved that there is some
thing about the mediatorial dominion which renders it
necessary that it should terminate, the passages quoted
must be understood as affirming, without doubt, that it

12 Ps. xlv. 6, Ixxii. 17, cxlv. 13 ; Isa. ix. 7 ; Dan. ii. 44, vii. 14 ; Luke i. 33 ;
2 Pet. i. 11; Rev. xi. 15.

THE KING OF GLORY. 335

shall endure for ever. Stronger phraseology cannot be
found to prove even the eternity of God's existence, or
of future rewards and punishments.

The doctrine in question is confirmed and illustrated
by the resplendent title, given to Christ, of King of
glory. In a psalm which is admitted to refer to the
ascension of the Redeemer, this designation is applied
to him emphatically again and again. Myriads of
angelic heralds, as they demand admission for him
within the portals of the celestial palace, shout, ' Lift up
your heads, 0 ye gates; and be ye lift up, ye ever
lasting doors ; and the King of glory shall come in ; '
and when the question is propounded, i Who is this
King of glory ? ' they meet it with the unhesitating
response, 'The Lord of Hosts, he is the King of glory.'13
To remove all hesitation about the application of this
sublime passage to the Mediator, we have only to advert
to the writings of the apostles, where we find him
spoken of under the same magnificent appellation.
1 Which none of the princes of this world knew,' says Paul,
' for had they known it, they would not have crucified
the Lord of glory.' u ' My brethren,' says James, 'have
not the faith of our Lord Jesus Christ, the Lord of glory,
with respect of persons/15 These passages, when com
pared with another in which Jehovah is spoken of as
' the God of glory,' 16 cannot fail to leave the impression,
on the mind of the humble and candid reader, that the
divine Mediator, in his official capacity, is to exercise
an undoubted sovereignty over the eternal world, regu-

13 Ps. xxiv. 7-10. 15 James ii. 1.

14 1 Cor. ii. 8. 16 Acts vii. 2.

336 PERPETUITY.

lating and dispensing for ever the communications of
celestial bliss. Glory is the term peculiarly employed,
both by the inspired writers and by others, to denote
the state of heavenly felicity, prepared for the people of
God, which is to continue for ever ; and the title king
or lord denotes government over that state. So far
from supposing that this title does not belong to him,
or that it belongs to him only for a limited period, it
would seem more consonant with Scripture and right
reason to conclude, that it is to constitute his most
appropriate and enduring designation, and that all his
other titles, King of Sion, King of saints, and King of
nations, are to merge at last in this one, KING OF GLORY.
2. It would seem necessary, to the proper reward of
Christ for his mediatorial work, that the duration of his
reign should extend beyond the period of the consum
mation of all things. We have before adverted to the
claim which he has to reward, and have spoken of the
mediatorial dominion itself as partaking of the nature
of reward. But, up to the moment of the final judg
ment, his work itself shall be unfinished. He shall be
all the while doing the work for which he is to be re
warded. Till the end of all things, he shall be constantly
engaged subduing his enemies ; converting them into
friends ; carrying on the work of grace in their hearts,
and carrying forward the scheme of divine dispensations
in the world ; gathering his people's souls to himself ;
raising their bodies from the dead ; acquitting them from
all condemnation ; and consigning the wicked to never-
ending punishment. During all this period, he is, in
a sense, making to himself a kingdom. His reward, as

THE REWARD OF CHRIST. 337

consisting in the full possession of his kingdom, distin
guished from his work in preparing it for himself, it thus
appears, cannot commence till the time when, according
to the supposition of some, his mediatorial character is
to cease altogether. No small part of this reward,
indeed, is to consist in the perfect salvation of the re
deemed ; but they will not and cannot be made perfect
in soul and body till the last day ; not till then can the
blessed Eedeemer present his church ' holy, unblamable,
and unreprovable in his sight — a glorious church, not
having spot, or wrinkle, or any such thing/ And are
we to suppose that, just when the kingdom is completed,
the government of it is to be abandoned ? that, just
when it has reached the summit of its perfection, he
who has brought it to this pitch is to cease to have any
connexion with it ? that just when he has established
his throne, completed his conquest, and secured the
privileges and glory of his subjects, that moment the
crown is to be plucked from his head, and the sceptre
to drop from his hand ? How much more natural to
think, that then his crown shall beam forth with a
brighter lustre, and his sceptre be swayed with more
undisputed sovereignty !

It will not do to say, that the glory of having once
possessed the kingdom and administered it with wisdom
and righteousness will ever remain to him, and will call
forth a tribute of praise from the countless myriads of
his subjects.' 17 For it cannot be that glory and praise
for the work of redemption, are to be ascribed to him in
any other character than that of Redeemer. He cannot

17 Dr. Dick.

Y

338 PERPETUITY.

be rewarded in one character, for work which he performs
in another character. He cannot be rewarded as God, for
what he does as Mediator. That he should be rewarded
personally, is indeed utterly impossible, on any supposi
tion whatever ; but, even supposing it possible, it is con
tradictory to speak of his being rewarded essentially for
work that is official. We need have no hesitation,
therefore, in joining in the apostolical doxology, in which
everlasting praise is ascribed to him as Mediator : — ' To
the only wise God our Saviour, be glory and majesty,
dominion and power, both now and FOR EVER. Amen.' 18
3. Indeed, that the mediatorial character and dominion
should cease, would seem to be impossible. The relation
subsisting betwixt the Redeemer and the redeemed must
be perpetual. If they are to retain for ever the character
of redeemed, He must surely retain that of Redeemer.
A redeemer there cannot be without some that are
redeemed : no more can there be redeemed without a
redeemer. And, unless the Redeemer can forget the
redeemed, there must be feelings of delight and com
placency, and deep affection, and interest, with which
lie must ever regard them: and, unless the redeemed
can forget their Redeemer, there are sentiments of
gratitude, and love, and high esteem, and regard, with
which they must ever respect Him. But that either
Redeemer or redeemed should ever, through eternity,
forget one another, is altogether inconceivable. It thus
appears to be impossible that the mediatorial character
should ever cease. Indeed, so powerfully is this con
sideration felt by one of the writers quoted above who

18 Jude 25.

CAN HIS REIGN CEASE? 339

hold the idea of a termination of the mediatorial reign,
that, after speaking of it, he adds, ' It is self-evident
that it can, in no respect, diminish the honours of the
Eedeemer, or abate the regards of the redeemed. To
suppose this would be to suppose the loss of memory
itself in those pure and blessed minds.' 1 We ask no
thing more than what is here admitted, as a proof that the
mediatorial character and reign shall never terminate.

It is rendered impossible, also, by the inseparable
union subsisting betwixt the divine and human natures
of Christ. This union, formed at his incarnation, is
indissoluble. When his humiliation terminated, his
human nature was raised from the dead and taken by
him to glory. In the kingdom of glory, it is destined
to form a monument of divine condescension and love
throughout eternity. Annihilated it cannot be ; the
very thought is revolting. A separate subsistence it
never had, and never can have ; the idea of such a thing
is scarcely less shocking. There is no alternative, then,
but that it shall abide for ever in close and mysterious
union with the person of the Son of God. Need we any
thing more to convince us, of the absolute perpetuity
of the mediatorial character ? In what other character
can he exist as ' God-man, Emmanuel, God with us' ?

But how, admitting it to be possible, are we to
suppose that the cessation of the mediatorial dominion
shall be brought about ? Is it to be understood that he
will abdicate the throne himself, voluntarily, and of his
own accord ? The office and the honour attached to it
are too dear to him to admit of his doing so, without

19 Dr. P. Smith.

340 PERPETUITY.

some necessity for it wliicli has never yet been shewn to
exist. Shall he be dethroned, forcibly deprived of his
power, and degraded from the office which he has so
honourably and efficiently filled ? It is impossible to
conjecture by whom this should be done. It cannot be by
his own people ; for they feel his rule to be at once their
safety and their honour. It cannot be by angels ; for
they also are made subject to him, and delight to do
him homage. By devils it cannot be ; for they, like his
other enemies, shall then be put under his feet. There
is but one other supposable source from which such an
event can originate, and it is more unreasonable than
all the rest — his Father. But He who has given him
power, and set on his head a crown of purest gold, has
destined that 'upon himself shall his crown flourish,
and given him length of days FOR EVER AND EVER/

4. The necessities of the redeemed, not less than
the reward of the Redeemer, appear to us to require
the continuance for ever of his mediatorial character.
This, indeed, is the ground on which the sentiment
for which we are contending is opposed. It is supposed
that there can be no need for mediatorial administra
tions after the final judgment, that then the scheme
of redemption shall be fully executed, and the official
character may be laid aside as no longer required.

' Then thou thy regal sceptre shalt lay by,
For regal sceptre thou no more shalt need ;
God shall be all in all.'

Milton.

1 The kingdom will end,' says one of the writers on this
subject, ' when its design is accomplished ; he will cease

THE NECESSITIES OF THE REDEEMED. 34 1

to exercise an authority which has no longer an object.'
'Nothing will remain to be done by the power with
which our Saviour was invested at his ascension ; and,
his work being finished, his commission will expire.'
' May we not conceive his mediation to terminate like
any other plan, in the execution of which the intention
of the contriver has been fulfilled ? Why should inter
cession continue, when there are no sins to be forgiven,
and no wants to be supplied, and when the objects of
redeeming love are established in a state of perfection
beyond the possibility of failure ? ' However plausible
the statements contained in these extracts, we have but
to look closely at them to see that they assume the very
point to be proved, that they take for granted the very
matter in dispute, namely, that through eternity there
shall exist no need for the mediatorial administration
of our Lord. This we are disposed to question. We
freely admit that there will not be need for the same
kind of administration; the grounds of necessity will
be different from what they were before. The King of
glory will have no need to dispense pardon, to subdue
rebellious passions, to ward off enemies, or to intercede
for the bestowment of the initiatory blessings of re
demption. But are there no other things that may
call for the exercise of the mediatorial functions ? We
submit that there are.

May not the continuance of the relations subsisting
between Christ and his people render this necessary ?
In the day of grace, a vital union is formed on the part
of the renewed soul to the Lord Jesus Christ, which is
essential to the privileges and duties of the Christian

342 PERPETUITY.

life and character. In consequence of this, Christ
becomes, to the believer, at once a Head of merit-
conferring on him a right to all new covenant benefits,
and a Head of influence — communicating to him all
needed supplies of strength and enjoyment. It is
clearly to him as Mediator that this union is formed.
Now this union is indissoluble. Christ can never cease
to be the Head of merit and of influence to his people.
Their right to all the blessings, and their fitness for all
the services, and their experience of all the pleasures, of
the celestial state, spring from their relation to him.
They can spring, neither from themselves, nor from
God absolutely considered. Nor are they the mere
effects of what Christ has done, but effects to the con
tinued existence of which their abiding in him is indis
pensable. But they could not abide in him as Mediator,
unless he continued to be Mediator ; and it is the rejoic
ing of believers' hearts to know that the union between
them and their Lord shall never be dissolved. ' Who
shall separate us from the love of Christ ? I am per
suaded that neither death nor life, nor angels, nor prin
cipalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which
is in Christ Jesus our Lord.' 2

The redeemed in glory are to be engaged, throughout
eternity, in the service of God. ' They serve him day
and night in his temple. His servants shall serve
him.' 2 While studying the character and works of
Jehovah himself, hymning his praises, and performing

20 Rom. viii. 35, 38, 39. 21 Rev. vii. 15 ; xxii. 3.

NO LIFE EXCEPT IN CHRIST. 343

offices of friendship to one another, they shall be actively
employed in serving the Lord. And how are these
services to find acceptance with God, but through the
merits and intercession of the Mediator ? As sinners
saved, as captives redeemed, they can never claim
acceptance on their own merit. Nor does it even
appear consonant to the character of the great and holy
God, to suppose him holding absolute and immediate
intercourse with persons of this description, such as he
holds with the angels who have never sinned. Moral
fitness or propriety would seem to require, that the
fellowship of redeemed men with the Majesty of heaven
and of earth, should ever be conducted so as to indicate
the peculiarity of their character, and to distinguish
them from the unfallen sons of light. And this, we
have reason to believe, will be done, by all their com
munion with God being through a Mediator, without
whose intervention they shall not receive one ray of
light or one token of divine regard.*

The very nature of the believer's glorious reward, sup
poses the perpetuity of Christ's mediatorial character.
In what is this reward to consist, but in being associated
with him in his kingdom ? It is abundantly plain,
from the following sayings of Holy Writ, that regal
dignity in connexion with Christ is to constitute a part,
at least, of the reward of the redeemed. 'When the
Son of man shall sit on the throne of his glory, ye also
shall SIT UPON TWELVE THRONES, judging the twelve

* The language of John iii. 2, ' We know that when he shall appear
we shall be like him, for we shall see him as he u,' may be regarded as
confirming the reasoning in the text. — ED.

344 PERPETUITY.

tribes of Israel — They who receive abundance of grace
and of the gift of righteousness, shall REIGN IN LIFE by
one Jesus Christ — If we suffer we shall also REIGN WITH
HIM — They shall REIGN for ever and ever — To him that
overcometh will I grant to SIT WITH ME ON MY THRONE/ 22
According to the opinion we are combating, how are
these expressions to be interpreted ? The saints, agree
ably to these Scriptures, are to reign in glory with Christ
as Mediator : but, according to the opinion in question,
Christ as Mediator is not to reign in glory at all,
posterior to the consummation of all things. His reign
is to terminate just when theirs is beginning. When
theirs commences his ceases. As they ascend their
throne, he abdicates his. When they are made kings
to God, he is to be king no more.

Moreover, the perpetuation as well as the nature of
the reward of the redeemed, supposes the continuance
of the mediatorial dominion. To the continued efficacy
of the Saviour's sacrifice, the continued enjoyment of
the blessings it procured is to be ascribed. But con
tinued efficacy and application suppose a continued
administration, which can only be conducted by the
Saviour himself. In the same manner as the suspension
of that divine energy by which all things are upheld,
would involve the annihilation of all things, so, it appears
to us, would the suspension of the mediatorial adminis
tration involve the annihilation of all the eternal privi
leges of redemption. It is the prerogative of a king to
reward his subjects ; but the King of saints must not
only confer, but perpetuate, the reward of his people.

22 Matt. xix. 28; Rom. v. 17 ; 2 Tim. ii. 12; Rev. xxii. 5, v. -Jl.

CONTINUANCE OF BLESSING. 345

In whatever this reward may be supposed to consist,—
in dignity, honour, exaltation, fellowship, or blissful
communications, — it will require to be continued, and
this can be secured only by the administration of the
King of glory.

To the redeemed before the throne, divine communi
cations shall be constantly dealt out, through eternity.
This is no way inconsistent with their being made
perfect in glory at the last day. The perfection of
creatures must never be identified with infinity. To
be made perfect in knowledge, holiness, love, does not
suppose the possession of these qualities in an infinite
degree. Such a thing is impossible. It only means
being free from the imperfections of the present state,
while abundant room is left for progressive advancement
in every attribute of intellectual and moral being. If
angels advance, as we know they do, why may not the
redeemed ? The infinite character of the sources of
eternal bliss admits of endless progression ; while the
necessary increase of capacity, arising from the exercise
of all the faculties, renders progressive communication
and advancement as unavoidable in itself as it is
essential to the happiness of beings constituted as men
are. We have every reason, therefore, to conclude, that
there will be everlasting communications of light, life,
power, love, and ineffable satisfaction, made to the souls
of the redeemed. And through what channel shall these
communications flow ? Surely through the medium of
the King of glory. New covenant blessings can flow
only through the Mediator of the covenant. It is not
enough that Jesus as Mediator has procured for Ins

346 PERPETUITY.

people the provisions of the covenant, and brought
them in safety to heaven, but he shall administer to
them for ever the fulness of his Father's house. ' The
Lamb which is in the midst of the throne shall feed
them, and shall lead them unto living fountains of
waters.' 'The pure river of the water of life' proceeds
out of the throne, not merely of God, but' of the Lamb.'22
It is surely reasonable to suppose that, as the heavenly
state is so often spoken of as a kingdom, it must have
a ruler. A kingdom necessarily supposes the existence
of a king who exercises sovereign rule over it so long
as it exists. But the character of the king must bear
a relation to the nature of the kingdom. Now, the
kingdom of heaven being a mediatorial kingdom, cannot
be consistently supposed to be presided over by any
but a mediatorial king. Accordingly,, we find ever
lasting dominion ascribed to Christ as Mediator. Jude
says, ' To the only wise God our Saviour, be glory, and
majesty, and dominion, and power, both now and for
ever.1 Of the Prince of the kings of the earth, we find
John the divine saying, ' To him be glory and dominion
for ever and ever.' Every creature in heaven and on
earth is, also, represented as shouting, ' Blessing, and
honour, and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever and ever.'2*
It hence appears, that it is part of the regal administra
tion of Christ in glory to bear rule over the whole
kingdom of redeemed saints. Nor is there anything in
this, incompatible with the dignity of their station, as
exalted to the right hand of the majesty on high. They

23 Rev. vii. 17, xxii. 1. 24 Jude 25; Rev. i. 5, v. 13.

CHRIST'S GLORIOUS REIGN. 347

are still creatures, dependent creatures, whose very
nature involves the idea of subjection. So far from its
being derogatory to their exalted character to be subject
to Messiah the Prince, it is their happiness to be placed
under his mild and blissful reign. It is with ineffable
delight that they bow before his throne, cast their
crowns at his feet, and shout, in full and rapturous
chorus, Alleluia, for the Lord God omnipotent reigneth!
What a glorious reign ! A King infinitely wise, holy,
powerful, beneficent, divine : an administration righte
ous, pure, gentle, and unspeakably happy : and sub
jects, all of whom can appreciate the excellences of
their Prince's character and the blessings of his admin
istration, and among whose countless myriads there
occurs not a single rebellious action, word, or wish !
To do homage to their King is not only the delight, but
the ceaseless occupation of the redeemed ; and, without
the perpetuity of his mediatorial dominion, there would
be none to receive their ascriptions of praise, and
gratitude, and honour, and glory.

On all these grounds, we may safely conclude that
our Eedeemer will never lay aside his mediatorial
authority, never cease to act in the capacity of King
of glory. Indeed all the mediatorial offices, would
seem to be exercised in heaven ; — the prophetical, in
diffusing spiritual illumination ; the sacerdotal, in
securing the blessing and giving acceptance to the
services of his saints ; and the regal, inbearing rule,
receiving homage, and administering reward to the
children of the kingdom. The mediatorial reign is no
parenthesis in the plan of God's moral government. It

343 PERPETUITY.

is rather the last and greatest of his works, the climax
of his wise and holy administration.

The preceding remarks may help us, in some degree,
to form an idea of the nature of the mediatorial
administration in glory. Let us lay aside every pre
judice that would prevent us from cordially rejoicing in
a subject so delightful and animating. It cannot but
be honouring to Christ to regard him as reigning for
ever and ever ; and it cannot but be pleasing, beyond
all description, to his saints to think that they are never
to lose sight of him as their King, never to cease to be
his subjects, never but to yield him their grateful heart
felt homage. It cannot but rejoice them to know that
they are to be ever under his rule, and that, even after
they are taken to glory, they shall continue to behold
him as the Lamb in the midst of the throne for ever
and ever. What a prospect ! How should it excite us
to prepare for its being realised ! Happy they who,
having submitted themselves to him in time as King
of saints, shall be eternally under his sway as King
of glory !

CONCLUSION.

Let the children of Zion be joyful in their King !
No language can more suitably express the state of
emotion, which a proper review of the foregoing chap
ters would seem calculated to produce, in the breast of
a saint. It is only a child of God, indeed, who can
feel joyful at the contemplation of any view of the
Saviour's character ; but every such individual must
find, in that which is here presented, abundant cause of
grateful and complacent delight. The very place which
the regal office of the Mediator holds in the economy of
redemption ; his glorious and divine qualifications ; and
the nature, extent, and perpetuity of his dominion, are
all fitted to awaken this pious emotion. Authority is
thus given to the messages of grace and salvation, by
which dignity, force, and efficacy are so secured to them,
that the messenger may well be hailed, in the language
of entire satisfaction, c How beautiful on the mountains
are the feet of him that bringeth good tidings, that
publisheth peace ; that bringeth good tidings of good,
that publisheth salvation; that saith unto Zion, Thy
God reigneth ! ' The subject we have had under review,
is well calculated, also, to furnish us with a criterion

350 CONCLUSION.

by wliich to test the character, both of churches and
individuals. Professing Christian communities are
deserving of esteem, in proportion as their principles
and usages bring to light the mediatorial dominion of
the Messiah ; and persons are entitled to our regard, in
proportion as they give evidence of taking pleasure in,
and yielding obedience to, the Prince of life.

How admirably fitted, too, to yield abundant con
solation ! Are the children of God in want ? It cannot
but rejoice them to know, that the spiritual Joseph is
ruler over all the land, has under his management the
store-houses of nature and grace, and is ready to satisfy
every longing soul with ample supplies of wisdom,
pardon, holiness, joy, and strength. ' Be glad then, ye
children of Zion, and rejoice in the Lord your God ; for
he hath given you the former rain moderately, and he
will cause to come down for you the rain, the former
rain, and the latter rain in the first month, and the
floors shall be full of wheat, and the fats shall overflow
with wine and oil/ Are they placed amid temptations
and trials? No consideration, surely, can be more
soothing, than that their Lord reigns, and has every
circumstance that can occur, every enemy that can
arise, completely under his control. ' God is our refuge
and our strength, a very present help in trouble : there
fore will not we fear, though the earth be removed, and
though the mountains be carried into the midst of the
sea ; though the waters thereof roar and be troubled,
though the mountains shake at the swelling thereof.
There is a river, the streams whereof shall make glad
the city of God, the holy place of the tabernacles of the

CONSOLATION. 351

Most High. God is in the midst of her ; she shall not
be moved : God shall help her, and that right early.'
Are they led to anticipate a future world ? Through
faith in the Lord God omnipotent who reigneth, they
may confide, in being safely preserved amid the conflict
of the present state, being carried successfully forward
to full and final victory over every foe, and being intro
duced at last into all the joys of a never-ending
triumph. ' Say ye to the daughter of Zion, Behold thy
salvation cometh ; behold his reward is with him, and
his work before him. She shall be brought unto the
King in raiment of needle work : the virgins, her
companions that follow her, shall be brought unto thee.
With gladness and rejoicing shall they be brought :
they shall enter into the King's palace. Come, ye
blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world ! '

"Where joy in Messiah the Prince, on such grounds,
is felt, the children of Zion can be at no loss to find
sufficient opportunities of giving expression to their
feelings. By contending for the honours of his regal
character ; by embracing every opportunity of talking
of his qualifications, rights, and acts ; by speaking to
others, like loyal subjects, of the glory of their Prince ;
by endeavouring to diffuse correct sentiments, respect
ing his kingdom and reign, among their friends and
fellow-Christians ; by standing up, in the midst of
enemies, for his crown rights and royal prerogatives ;
by cherishing the memory, and imitating the example,
of those who, in troublous times, contended earnestly
for the regal honours of the Mediator, and, rather than

352 CONCLUSION.

forego one iota of his claims, took joyfully the spoiling
of their goods, and magnanimously embraced the
scaffold and the stake ; by cultivating an enlightened
zeal for the extension of Messiah's visible kingdom in
the world ; and, above all, by promptly submitting to
his government, conscientiously observing his institu
tions, dutifully obeying his commands, and looking
eagerly forward to being under his eternal reign in
glory ; — by such means as these, has every one full
opportunity of giving decided expression to his com
placent and grateful delight in the mediatorial dominion
of Messiah the Prince. Let us see to it, that we
improve this opportunity.

Nor let us be satisfied with anything short of an
entire and implicit surrender of our hearts to King
Jesus. It is possible for the subject of an earthly
monarch to make a fair show of loyalty, openly to
profess allegiance, and loudly to shout attachment, and
yet, all the while, to be treating with contempt the
institutions of his country, living in daily disobedience
to the laws of the land, and perhaps secretly plotting
the overthrow of the throne. The subject in profession
may be a rebel at heart. In like manner, if we are not
complying with the requirements of the Gospel ; if we
are not having it as our study to believe and repent ; if
we are not walking worthy of the vocation wherewith
we are called ; if we are not living holy and obedient
lives, in all godliness and honesty; we are unequivocally
saying with our actions, what we should perhaps shudder
to pronounce with our lips, We will not have this King
to reign over us ! It is, alas ! too common for men

HEAKT LOYALTY. 353

to shew a willingness to be interested in Christ as a
Priest, while they obstinately refuse to submit to him
as a King. They would gladly be saved from a coming
wrath, but they are utterly indisposed to obey. Let
them know that these things are inseparable ; that the
one cannot be had without the other ; and that such as
will not accept of Christ in all his characters, shall never
obtain an interest in him in any. If we are not the
subjects, we are the enemies of this King; and, if his
subjects have reason to rejoice, his enemies have reason
to tremble. Thine arrows are sharp in the heart of the
King's enemies. Let us reflect, whose authority it is
we despise ; whose institutions we contemn ; whose
laws we disobey. They are his, who has all power in
heaven and in earth ; who can break us with his rod of
iron, and dash us in pieces like a potter's vessel ; who
can crush us in our impotent rebellion with one stroke
of his power, and with one breath of his mouth can bid
us away into never-ending ruin. ' He must reign till
all his enemies be made his footstool. Those mine
enemies which would not that I should reign over
them, bring hither and slay them before me.' These
are not empty threats. They are the words of him
who cannot lie. They shall be fulfilled, to the utter
dismay of all who refuse to submit to the sceptre of
the Messiah.

0 thou benign Prince ! enable us to escape this fear
ful doom; put forth thine efficacious grace in our hearts.
Make us a willing people in the day of thy power.
May we raise, instead of the shriek of misery, the

hymn of triumph, Alleluia ! salvation, and glory, and

z

354 CONCLUSION.

honour, and power, unto the Lord our God. Alleluia !
or the Lord God omnipotent reigneth! We hail thee,
Sovereign of our hearts ; we abjure for ever all other
lords who have had dominion over us, and declare from
the heart, WE HAVE NO KING BUT JESUS !

M.ov(p

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